Eleven sermons preached upon several occasions and a paraphrase and notes upon the first, second, third, fourth, fifth, seventh and eighth chapters of St. John : with a discourse of church-unity ... / by William Clagett.
for therein is the righteousness of God revealed, &c. i. e. Because God hath revealed in the Gospel what that Righteousness is which he will accept from us in order to our Salvation.
for therein is the righteousness of God revealed, etc. i. e. Because God hath revealed in the Gospel what that Righteousness is which he will accept from us in order to our Salvation.
1. What is the meaning of that Passage, from faith to faith? In what sense is the Righteousness which God requires said to be from faith to faith? I answer, that the meaning is this, The Righteousness which pleaseth God, is that which must begin from Faith, which must still proceed from Faith,
1. What is the meaning of that Passage, from faith to faith? In what sense is the Righteousness which God requires said to be from faith to faith? I answer, that the meaning is this, The Righteousness which Pleases God, is that which must begin from Faith, which must still proceed from Faith,
and which at last must end in Faith: For this is a saying like to that in Rom. 6.19. As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity, even so yield your members servants to righteousness unto holiness;
and which At last must end in Faith: For this is a saying like to that in Rom. 6.19. As you have yielded your members Servants to uncleanness, and to iniquity unto iniquity, even so yield your members Servants to righteousness unto holiness;
cc r-crq p-acp ord vmb vvi p-acp n1: c-acp d vbz dt vvg av-j p-acp cst p-acp np1 crd. c-acp pn22 vhb vvn po22 n2 n2 p-acp n1, cc p-acp n1 p-acp n1, av av vvi po22 n2 n2 p-acp n1 p-acp n1;
For that which the Apostle intimates by these words, is, That the Righteousness of a good Christian, having Faith for the ground and reason of it, does encrease as his Faith encreases;
For that which the Apostle intimates by these words, is, That the Righteousness of a good Christian, having Faith for the ground and reason of it, does increase as his Faith increases;
This seems to be the most natural interpretation of these words, viz. That Faith is all along the Principle and Ground of that Righteousness which God expects, and is pleased with. But then,
This seems to be the most natural Interpretation of these words, viz. That Faith is all along the Principle and Ground of that Righteousness which God expects, and is pleased with. But then,
np1 vvz pc-acp vbi dt av-ds j n1 pp-f d n2, n1 cst n1 vbz d p-acp dt n1 cc n1 pp-f d n1 r-crq np1 vvz, cc vbz vvn p-acp. p-acp av,
2. What relation hath that Passage out of the Old Testament to this matter, As it is written, the just shall live by faith? I answer, That the Apostle does hereby design to shew that though the Promises of the Gospel are incomparably more excellent than those that were made under the Law,
2. What Relation hath that Passage out of the Old Testament to this matter, As it is written, the just shall live by faith? I answer, That the Apostle does hereby Design to show that though the Promises of the Gospel Are incomparably more excellent than those that were made under the Law,
God had promised the Jews, that they should return from their Captivity in his appointed time, v. 3. therefore, says he, though the vision tarry, wait for it, because it will surely come;
God had promised the jews, that they should return from their Captivity in his appointed time, v. 3. Therefore, Says he, though the vision tarry, wait for it, Because it will surely come;
but the just shall live by his faith, that is to say, The sure belief of this Promise would support good men in the service of God, under the Captivity in an Idolatrous Land,
but the just shall live by his faith, that is to say, The sure belief of this Promise would support good men in the service of God, under the Captivity in an Idolatrous Land,
and therefore it is still true, but in a much higher sense, that the just shall live by faith, because the Gospel requires an inward and spiritual Righteousness, to which we are brought by the belief of promises of spiritual and eternal good things,
and Therefore it is still true, but in a much higher sense, that the just shall live by faith, Because the Gospel requires an inward and spiritual Righteousness, to which we Are brought by the belief of promises of spiritual and Eternal good things,
cc av pn31 vbz av j, cc-acp p-acp dt d jc n1, cst dt j vmb vvi p-acp n1, p-acp dt n1 vvz dt j cc j n1, p-acp r-crq pns12 vbr vvn p-acp dt n1 pp-f n2 pp-f j cc j j n2,
but we do with the Scriptures also affirm Faith to be the principle of obedience; and there is a righteousness from faith to faith, without which we cannot please God, nor be justified before him:
but we do with the Scriptures also affirm Faith to be the principle of Obedience; and there is a righteousness from faith to faith, without which we cannot please God, nor be justified before him:
but then we say, it is the faith of these Promises that maketh us live to God by Repentance and good Works, which are so necessary, that we are dead without them.
but then we say, it is the faith of these Promises that makes us live to God by Repentance and good Works, which Are so necessary, that we Are dead without them.
For if we are justified by faith, if he that believes shall be saved, and yet without holiness no man shall see the Lord, then they that believe, are holy;
For if we Are justified by faith, if he that believes shall be saved, and yet without holiness no man shall see the Lord, then they that believe, Are holy;
c-acp cs pns12 vbr vvn p-acp n1, cs pns31 cst vvz vmb vbi vvn, cc av p-acp n1 dx n1 vmb vvi dt n1, av pns32 cst vvb, vbr j;
And since it follows more certainly, That a man believes because he is holy, than that he is holy because he believes, it should rather have been said, that a Believer shall live by his Righteousness,
And since it follows more Certainly, That a man believes Because he is holy, than that he is holy Because he believes, it should rather have been said, that a Believer shall live by his Righteousness,
and yet following the Scriptures we say, that we live by faith, and are justified by faith. To clear this difficulty, it will be requisite to consider well these two things.
and yet following the Scriptures we say, that we live by faith, and Are justified by faith. To clear this difficulty, it will be requisite to Consider well these two things.
cc av vvg dt n2 pns12 vvb, cst pns12 vvb p-acp n1, cc vbr vvn p-acp n1. pc-acp vvi d n1, pn31 vmb vbi j pc-acp vvi av d crd n2.
I do not see that the Scripture means any thing by Faith, but a persuasion of the truth of something that is affirmed, upon the Testimony of one that affirms it,
I do not see that the Scripture means any thing by Faith, but a persuasion of the truth of something that is affirmed, upon the Testimony of one that affirms it,
pns11 vdb xx vvi cst dt n1 vvz d n1 p-acp n1, p-acp dt n1 pp-f dt n1 pp-f pi cst vbz vvn, p-acp dt n1 pp-f pi cst vvz pn31,
and that when the Apostles and Evangelists wrote the New Testament, in which they laid the same stress upon Faith, that Christ himself had done before them;
and that when the Apostles and Evangelists wrote the New Testament, in which they laid the same stress upon Faith, that christ himself had done before them;
cc cst c-crq dt n2 cc n2 vvd dt j n1, p-acp r-crq pns32 vvd dt d n1 p-acp n1, cst np1 px31 vhn vdn a-acp png32;
and yet that they should not tell us so? The Writers and first Preachers of the Gospel did indeed treat of new Subjects, viz. of those new Revelations of God's Will, that had been lately made:
and yet that they should not tell us so? The Writers and First Preachers of the Gospel did indeed Treat of new Subject's, viz. of those new Revelations of God's Will, that had been lately made:
cc av cst pns32 vmd xx vvi pno12 av? dt n2 cc ord n2 pp-f dt n1 vdd av vvi pp-f j n2-jn, n1 pp-f d j n2 pp-f npg1 n1, cst vhd vbn av-j vvn:
And thus Faith is described in the Scripture, where it is described most fully: In St. John 11.25. says our Saviour, He that believeth in me, though he were dead, yet shall he live;
And thus Faith is described in the Scripture, where it is described most Fully: In Saint John 11.25. Says our Saviour, He that Believeth in me, though he were dead, yet shall he live;
but this is explained, v. 27. I believe that thou art Christ the Son of God, that should come into the world. And again, John 8.24. If ye believe not that I am he, ye shall die in your sins.
but this is explained, v. 27. I believe that thou art christ the Son of God, that should come into the world. And again, John 8.24. If you believe not that I am he, you shall die in your Sins.
Christ came for my Salvation, which is the Application, is a particular one; Without holiness no man shall see the Lord, therefore without holiness I shall not.
christ Come for my Salvation, which is the Application, is a particular one; Without holiness no man shall see the Lord, Therefore without holiness I shall not.
as I shall shew, it will produce holiness of Heart and Life; and therefore Faith is sometimes spoken of in the Scriptures as comprehending those good Affections,
as I shall show, it will produce holiness of Heart and Life; and Therefore Faith is sometime spoken of in the Scriptures as comprehending those good Affections,
c-acp pns11 vmb vvi, pn31 vmb vvi n1 pp-f n1 cc n1; cc av n1 vbz av vvn pp-f p-acp dt n2 p-acp vvg d j n2,
so that when all is done, the whole nature of Christian Faith doth consist in this, That it is a persuasion of the Truth of those Doctrines which Christ hath made known to us. Now for the second Point.
so that when all is done, the Whole nature of Christian Faith does consist in this, That it is a persuasion of the Truth of those Doctrines which christ hath made known to us. Now for the second Point.
av cst c-crq d vbz vdn, dt j-jn n1 pp-f njp n1 vdz vvi p-acp d, cst pn31 vbz dt n1 pp-f dt n1 pp-f d n2 r-crq np1 vhz vvn vvn p-acp pno12. av p-acp dt ord n1.
1. What Efficacy Faith has as to the Justification of him that believes; and this I shall shew very briefly and plainly in these following particulars.
1. What Efficacy Faith has as to the Justification of him that believes; and this I shall show very briefly and plainly in these following particulars.
crd q-crq n1 n1 vhz p-acp p-acp dt n1 pp-f pno31 cst vvz; cc d pns11 vmb vvi av av-j cc av-j p-acp d j-vvg n2-j.
and therefore where nothing less than Salvation is promised to Believing and Baptism, all that which in reason should follow, is meant, though it be not expressed.
and Therefore where nothing less than Salvation is promised to Believing and Baptism, all that which in reason should follow, is meant, though it be not expressed.
cc av c-crq pix av-dc cs n1 vbz vvn p-acp vvg cc n1, d d r-crq p-acp n1 vmd vvi, vbz vvn, cs pn31 vbb xx vvn.
God doth in this Life justify true Believers, but not once for all, till they have fought their good fight, and finished their course. As the Lord in the Parable forgave his Servant,
God does in this Life justify true Believers, but not once for all, till they have fought their good fight, and finished their course. As the Lord in the Parable forgave his Servant,
Now I confess, what hath been said in answer to the first and second Inquiries, gives no sufficient account why we are said to be justified by Faith so frequently in the Scripture,
Now I confess, what hath been said in answer to the First and second Inquiries, gives no sufficient account why we Are said to be justified by Faith so frequently in the Scripture,
av pns11 vvb, r-crq vhz vbn vvn p-acp n1 p-acp dt ord cc ord n2, vvz dx j n1 c-crq pns12 vbr vvn pc-acp vbi vvn p-acp n1 av av-j p-acp dt n1,
For if there be no more in the nature of Faith than assent to Truth, this seems to be a very common attainment, not deserving those great things that are spoken of Faith in the Scripture:
For if there be no more in the nature of Faith than assent to Truth, this seems to be a very Common attainment, not deserving those great things that Are spoken of Faith in the Scripture:
c-acp cs pc-acp vbb dx dc p-acp dt n1 pp-f n1 cs n1 p-acp n1, d vvz pc-acp vbi dt av j n1, xx vvg d j n2 cst vbr vvn pp-f n1 p-acp dt n1:
Can that be the Faith, by which all good men have wrought righteousness, which hath been held in unrighteousness by as many wicked? And then as to the power of this Faith in order to Justification, Can that be the faith of God's elect, which the Reprobates have as well as they? Do the just live by that Faith with which others perish? How is that Faith imputed to them for righteousness, which does but aggravate the condemnation of these? Nay,
Can that be the Faith, by which all good men have wrought righteousness, which hath been held in unrighteousness by as many wicked? And then as to the power of this Faith in order to Justification, Can that be the faith of God's elect, which the Reprobates have as well as they? Do the just live by that Faith with which Others perish? How is that Faith imputed to them for righteousness, which does but aggravate the condemnation of these? Nay,
vmb d vbi dt n1, p-acp r-crq d j n2 vhb vvn n1, r-crq vhz vbn vvn p-acp n1 p-acp p-acp d j? cc av c-acp p-acp dt n1 pp-f d n1 p-acp n1 p-acp n1, vmb d vbi dt n1 pp-f npg1 vvi, r-crq dt n2-jn vhb p-acp av c-acp pns32? vdb dt j vvi p-acp cst n1 p-acp q-crq n2-jn vvi? q-crq vbz d n1 vvn p-acp pno32 p-acp n1, r-crq vdz p-acp vvi dt n1 pp-f d? uh-x,
how is that justifying and saving Faith, which the Devils have as well as we; for they assent, and therefore believe, and tremble because they believe?
how is that justifying and Saving Faith, which the Devils have as well as we; for they assent, and Therefore believe, and tremble Because they believe?
q-crq vbz d vvg cc vvg n1, r-crq dt n2 vhb p-acp av c-acp pns12; c-acp pns32 vvi, cc av vvb, cc vvb c-acp pns32 vvb?
Let us therefore proceed to the second Consideration concerning the power and efficacy of Faith; viz. To make men attain to that righteousness which God requires and accepts.
Let us Therefore proceed to the second Consideration Concerning the power and efficacy of Faith; viz. To make men attain to that righteousness which God requires and accepts.
vvb pno12 av vvi p-acp dt ord n1 vvg dt n1 cc n1 pp-f n1; n1 pc-acp vvi n2 vvi p-acp d n1 r-crq np1 vvz cc vvz.
and have not that Faith which God in the Scripture requires, then there will be no difficulty in conceiving why the Scripture so often and so remarkably says, that we are justified by faith.
and have not that Faith which God in the Scripture requires, then there will be no difficulty in conceiving why the Scripture so often and so remarkably Says, that we Are justified by faith.
cc vhb xx d n1 r-crq np1 p-acp dt n1 vvz, cs pc-acp vmb vbi dx n1 p-acp vvg c-crq dt n1 av av cc av av-j vvz, cst pns12 vbr vvn p-acp n1.
If a good thing that is offered us, may be disparaged by a greater good that stands in competition with it, it doth not much inflame or move the Affections:
If a good thing that is offered us, may be disparaged by a greater good that Stands in competition with it, it does not much inflame or move the Affections:
cs dt j n1 cst vbz vvn pno12, vmb vbi vvn p-acp dt jc j cst vvz p-acp n1 p-acp pn31, pn31 vdz xx d vvi cc vvi dt n2:
and knows every one of my secrets, and even every thought of my heart, and therefore how shall I dare so much as to regard iniquity in my heart? He is infinitely Wise and Good,
and knows every one of my secrets, and even every Thought of my heart, and Therefore how shall I Dare so much as to regard iniquity in my heart? He is infinitely Wise and Good,
cc vvz d crd pp-f po11 n2-jn, cc av d n1 pp-f po11 n1, cc av q-crq vmb pns11 vvi av av-d c-acp p-acp vvb n1 p-acp po11 n1? pns31 vbz av-j j cc j,
But if we believe in that manner, as to rest in the general Doctrine, and to go no farther, I do not see how our Faith should be operative much more than if we had none at all;
But if we believe in that manner, as to rest in the general Doctrine, and to go no farther, I do not see how our Faith should be operative much more than if we had none At all;
And this is the first advantage of one that is constant in his consideration of the Truths whereof he is convinced, that they are present to him when he stands in need of their help,
And this is the First advantage of one that is constant in his consideration of the Truths whereof he is convinced, that they Are present to him when he Stands in need of their help,
Our reading the Scriptures, and hearing good Doctrine and Exhortation, and our assembling for the worship of God, is unprofitable to Godliness otherwise,
Our reading the Scriptures, and hearing good Doctrine and Exhortation, and our assembling for the worship of God, is unprofitable to Godliness otherwise,
po12 vvg dt n2, cc vvg j n1 cc n1, cc po12 vvg p-acp dt n1 pp-f np1, vbz j p-acp n1 av,
that is, to be affected with the Doctrines of our most holy Faith: Good education and good examples do no otherwise promote the work of God in our minds,
that is, to be affected with the Doctrines of our most holy Faith: Good education and good Examples do not otherwise promote the work of God in our minds,
d vbz, pc-acp vbi vvn p-acp dt n2 pp-f po12 av-ds j n1: j n1 cc j n2 vdb xx av vvi dt n1 pp-f np1 p-acp po12 n2,
Afflictions and Judgments, the Fears and Apprehensions of Death, the amazing Calls of God's Providence, cannot of themselves work the reformation of an evil heart and life;
Afflictions and Judgments, the Fears and Apprehensions of Death, the amazing Calls of God's Providence, cannot of themselves work the Reformation of an evil heart and life;
n2 cc n2, dt n2 cc n2 pp-f n1, dt j-vvg vvz pp-f npg1 n1, vmbx pp-f px32 vvi dt n1 pp-f dt j-jn n1 cc n1;
if they do it, it is by beginning to bring men to that Consideration which they continue afterwards, till they come to a Faith that answers the nature of the things they believe, which consists in a just sense and apprehension of them;
if they do it, it is by beginning to bring men to that Consideration which they continue afterwards, till they come to a Faith that answers the nature of the things they believe, which consists in a just sense and apprehension of them;
or any man, that he shall come to his end in this world by such a course of means, there is no need of much Consideration to persuade himself to try it,
or any man, that he shall come to his end in this world by such a course of means, there is no need of much Consideration to persuade himself to try it,
cc d n1, cst pns31 vmb vvi p-acp po31 n1 p-acp d n1 p-acp d dt n1 pp-f n2, pc-acp vbz dx n1 pp-f d n1 pc-acp vvi px31 pc-acp vvi pn31,
Now because we are to interpret Scripture by Scripture, therefore this Scripture, That by Faith we are justified, is to be interpreted by the aforesaid Exhortations;
Now Because we Are to interpret Scripture by Scripture, Therefore this Scripture, That by Faith we Are justified, is to be interpreted by the aforesaid Exhortations;
av c-acp pns12 vbr pc-acp vvi n1 p-acp n1, av d n1, cst p-acp n1 pns12 vbr vvn, vbz pc-acp vbi vvn p-acp dt j n2;
and consequently, by Justifying Faith we are to understand an habitual and permanent persuasion of the great Truths of Religion, effected by a frequent and just consideration of them;
and consequently, by Justifying Faith we Are to understand an habitual and permanent persuasion of the great Truths of Religion, effected by a frequent and just consideration of them;
cc av-j, p-acp vvg n1 pns12 vbr pc-acp vvi dt j cc j n1 pp-f dt j n2 pp-f n1, vvn p-acp dt j cc j n1 pp-f pno32;
because it will procure the real or personal change of subduing our corrupt affections, and making us obedient to God from the heart: For suppose a man by constant consideration to have gained such a sense of Spiritual things,
Because it will procure the real or personal change of subduing our corrupt affections, and making us obedient to God from the heart: For suppose a man by constant consideration to have gained such a sense of Spiritual things,
No wonder therefore, that the Scripture concludes of all wicked men, That they are not persuaded of the truth of those things which they profess to believe:
No wonder Therefore, that the Scripture concludes of all wicked men, That they Are not persuaded of the truth of those things which they profess to believe:
dx n1 av, cst dt n1 vvz pp-f d j n2, cst pns32 vbr xx vvn pp-f dt n1 pp-f d n2 r-crq pns32 vvb pc-acp vvi:
If then all that are disobedient, are in a true sense unbelievers; then all who fully believe, are holy. By Faith Abraham when he was tried, offered up Isaac;
If then all that Are disobedient, Are in a true sense unbelievers; then all who Fully believe, Are holy. By Faith Abraham when he was tried, offered up Isaac;
cs av d cst vbr j, vbr p-acp dt j n1 n2; av d r-crq av-j vvb, vbr j. p-acp n1 np1 c-crq pns31 vbds vvn, vvd a-acp np1;
This permanent persuasion of the Truths of the Gospel, being that without which we cannot bring forth fruit unto God in all good works he hath required of us,
This permanent persuasion of the Truths of the Gospel, being that without which we cannot bring forth fruit unto God in all good works he hath required of us,
d j n1 pp-f dt n2 pp-f dt n1, vbg d p-acp r-crq pns12 vmbx vvb av n1 p-acp np1 p-acp d j n2 pns31 vhz vvn pp-f pno12,
By all which it appears, That Christian Truth is our Armour against Sin; and therefore let that humble man's Prayer be ours, and our care answerable;
By all which it appears, That Christian Truth is our Armour against since; and Therefore let that humble Man's Prayer be ours, and our care answerable;
p-acp d r-crq pn31 vvz, cst np1 n1 vbz po12 n1 p-acp n1; cc av vvb d j ng1 n1 vbi png12, cc po12 n1 j;
THE words are the most comprehensive that I can find in all the Bible, for bringing all that is necessary to be said concerning the true nature, the full extent,
THE words Are the most comprehensive that I can find in all the bible, for bringing all that is necessary to be said Concerning the true nature, the full extent,
because the Apostle's intent in the proof of his general proposition, is to give some particular instance of each part thereof, (as I shall shew all along in the Explication of these words).
Because the Apostle's intent in the proof of his general proposition, is to give Some particular instance of each part thereof, (as I shall show all along in the Explication of these words).
c-acp dt ng1 n1 p-acp dt n1 pp-f po31 j n1, vbz pc-acp vvi d j n1 pp-f d n1 av, (c-acp pns11 vmb vvi d a-acp p-acp dt n1 pp-f d n2).
when the Apostle saith, Without Faith we cannot please him, viz. Without Faith it is impossible a man should be a worshipper of God, and a practicer of Virtue: More distinctly thus;
when the Apostle Says, Without Faith we cannot please him, viz. Without Faith it is impossible a man should be a worshipper of God, and a practicer of Virtue: More distinctly thus;
To believe therefore, or to be persuaded of this proposition, That God is a rewarder of them that seek him, is an instance of that Faith, of which the Apostle speaks;
To believe Therefore, or to be persuaded of this proposition, That God is a rewarder of them that seek him, is an instance of that Faith, of which the Apostle speaks;
if we will please God, we find more particularly, that the Faith without which we cannot please God, is a persuasion of the truth of those propositions, which are proper arguments and motives inducing a man to do those things whereby God is pleased;
if we will please God, we find more particularly, that the Faith without which we cannot please God, is a persuasion of the truth of those propositions, which Are proper Arguments and motives inducing a man to do those things whereby God is pleased;
and consequently the Faith which the Apostle speaks of, is a persuasion of the truth of those Propositions or Doctrines, which are proper motives or inducements to the doing of those things whereby God is pleased.
and consequently the Faith which the Apostle speaks of, is a persuasion of the truth of those Propositions or Doctrines, which Are proper motives or inducements to the doing of those things whereby God is pleased.
cc av-j dt n1 r-crq dt n1 vvz pp-f, vbz dt n1 pp-f dt n1 pp-f d n2 cc n2, r-crq vbr j n2 cc n2 p-acp dt vdg pp-f d n2 c-crq np1 vbz vvn.
the former of which is of that nature, that it is absolutely necessary to be believed in order to Worship and Virtue, viz. That there is a God: Without this belief it is utterly impossible, it implies a contradiction, that a man should be a Worshipper of God, and a practicer of Virtue.
the former of which is of that nature, that it is absolutely necessary to be believed in order to Worship and Virtue, viz. That there is a God: Without this belief it is utterly impossible, it Implies a contradiction, that a man should be a Worshipper of God, and a practicer of Virtue.
because it does not imply a contradiction, That that man who does not believe that God is a rewarder of them that seek him, should be a Worshipper of God,
Because it does not imply a contradiction, That that man who does not believe that God is a rewarder of them that seek him, should be a Worshipper of God,
c-acp pn31 vdz xx vvi dt n1, cst d n1 r-crq vdz xx vvi cst np1 vbz dt n1 pp-f pno32 cst vvb pno31, vmd vbi dt n1 pp-f np1,
and the power of those Temptations we are under, 'tis so utterly improbable that without this belief men should set themselves to do those things which please God, that according to the usual manner of speaking, it may be ranked with things impossible.
and the power of those Temptations we Are under, it's so utterly improbable that without this belief men should Set themselves to do those things which please God, that according to the usual manner of speaking, it may be ranked with things impossible.
cc dt n1 pp-f d n2 pns12 vbr p-acp, pn31|vbz av av-j j cst p-acp d n1 n2 vmd vvi px32 p-acp vdb d n2 r-crq vvb np1, cst vvg p-acp dt j n1 pp-f vvg, pn31 vmb vbi vvn p-acp n2 j.
That there are some Doctrines so necessary to be believed in order to the practice of Religion and Virtue, that it is naturally impossible a man should be a Worshipper of God,
That there Are Some Doctrines so necessary to be believed in order to the practice of Religion and Virtue, that it is naturally impossible a man should be a Worshipper of God,
and of this sort he hath given us one instance, viz. That there is a God; That also there are some Doctrines so necessary to be believed in order to the practice of Religion, that 'tis morally impossible a man should be a Worshipper of God,
and of this sort he hath given us one instance, viz. That there is a God; That also there Are Some Doctrines so necessary to be believed in order to the practice of Religion, that it's morally impossible a man should be a Worshipper of God,
cc pp-f d n1 pns31 vhz vvn pno12 crd n1, n1 cst a-acp vbz dt n1; cst av a-acp vbr d n2 av j pc-acp vbi vvn p-acp n1 p-acp dt n1 pp-f n1, cst pn31|vbz av-j j dt n1 vmd vbi dt n1 pp-f np1,
For some Doctrines there are so necessary in order to that end, that 'tis impossible to conceive how a man should find himself obliged thereto, without the belief of those Doctrines:
For Some Doctrines there Are so necessary in order to that end, that it's impossible to conceive how a man should find himself obliged thereto, without the belief of those Doctrines:
c-acp d n2 pc-acp vbr av j p-acp n1 p-acp d n1, cst pn31|vbz j pc-acp vvi c-crq dt n1 vmd vvi px31 vvn av, p-acp dt n1 pp-f d n2:
Some Doctrines also there are so necessary to be believed in order thereunto, that without the belief of them, no man finds himself encouraged to the practice of Religion:
some Doctrines also there Are so necessary to be believed in order thereunto, that without the belief of them, no man finds himself encouraged to the practice of Religion:
d n2 av a-acp vbr av j pc-acp vbi vvn p-acp n1 av, cst p-acp dt n1 pp-f pno32, dx n1 vvz px31 vvn p-acp dt n1 pp-f n1:
several truths there be, which lye couched beside those, the suggesting whereof is the main scope and design of the Text. 1st. Of all, 'Tis plainly implied, that the practice of Religion (i. e.) of Worship and Virtue, is that which pleaseth God:
several truths there be, which lie couched beside those, the suggesting whereof is the main scope and Design of the Text. 1st. Of all, It's plainly implied, that the practice of Religion (i. e.) of Worship and Virtue, is that which Pleases God:
yet he is pleased with it, because of the advantage accruing thereby to us, because he delighteth in the good of his Creatures, in their happiness and well-being;
yet he is pleased with it, Because of the advantage accrueing thereby to us, Because he delights in the good of his Creatures, in their happiness and well-being;
av pns31 vbz vvn p-acp pn31, c-acp pp-f dt n1 vvg av p-acp pno12, c-acp pns31 vvz p-acp dt j pp-f po31 n2, p-acp po32 n1 cc n1;
If this also were the main scope of the Text, I would not leave this consideration till I had convinced you throughly, what a mighty spur to Religion and Virtue this persuasion is, that they are well-pleasing to God.
If this also were the main scope of the Text, I would not leave this consideration till I had convinced you thoroughly, what a mighty spur to Religion and Virtue this persuasion is, that they Are Well-pleasing to God.
cs d av vbdr dt j n1 pp-f dt n1, pns11 vmd xx vvi d n1 c-acp pns11 vhd vvn pn22 av-j, r-crq dt j n1 p-acp n1 cc n1 d n1 vbz, cst pns32 vbr j p-acp np1.
since this is your way to gratify and please so great and excellent a Being as the Eternal God, to stand high in his esteem, to be greatly accounted of by him, to become acceptable to him, and considerable with him.
since this is your Way to gratify and please so great and excellent a Being as the Eternal God, to stand high in his esteem, to be greatly accounted of by him, to become acceptable to him, and considerable with him.
c-acp d vbz po22 n1 pc-acp vvi cc vvi av j cc j dt vbg p-acp dt j np1, pc-acp vvi j p-acp po31 n1, pc-acp vbi av-j vvn pp-f p-acp pno31, pc-acp vvi j p-acp pno31, cc j p-acp pno31.
he plainly enough intimates, that therefore Faith is necessary, because the practice of Godliness and Virtue is so, i. e. that Religious practice is necessary as the end,
he plainly enough intimates, that Therefore Faith is necessary, Because the practice of Godliness and Virtue is so, i. e. that Religious practice is necessary as the end,
pns31 av-j d vvz, cst av n1 vbz j, c-acp dt n1 pp-f n1 cc n1 vbz av, sy. sy. cst j n1 vbz j c-acp dt n1,
I would here have shewn you, what the true Notion of Fundamentals in Religion is, viz. That only is Fundamental in Religion, which is a Doctrine necessary to be believed in order to a Christian life;
I would Here have shown you, what the true Notion of Fundamentals in Religion is, viz. That only is Fundamental in Religion, which is a Doctrine necessary to be believed in order to a Christian life;
That the belief of those Doctrines, is laying a foundation upon which the superstructure of Religious practice, of Worship and Virtue, may and ought to be erected.
That the belief of those Doctrines, is laying a Foundation upon which the superstructure of Religious practice, of Worship and Virtue, may and ought to be erected.
cst dt n1 pp-f d n2, vbz vvg dt n1 p-acp r-crq dt n1 pp-f j n1, pp-f n1 cc n1, vmb cc pi pc-acp vbi vvn.
But that if it were required what is Fundamental, i. e. necessary to fit a man for Heaven, that then the practice of Religion and Virtue is the only thing necessary for that end;
But that if it were required what is Fundamental, i. e. necessary to fit a man for Heaven, that then the practice of Religion and Virtue is the only thing necessary for that end;
And this I should have insisted upon, to confute all the vain pretences and frivolous hopes of all Orthodox believers, that never yet learned to live Orthodox Lives, that have laid a specious foundation of Christian Faith and Knowledge to no purpose in the world,
And this I should have insisted upon, to confute all the vain pretences and frivolous hope's of all Orthodox believers, that never yet learned to live Orthodox Lives, that have laid a specious Foundation of Christian Faith and Knowledge to no purpose in the world,
cc d pns11 vmd vhi vvd p-acp, pc-acp vvi d dt j n2 cc j n2 pp-f d n1 n2, cst av-x av j pc-acp vvi n1 vvz, cst vhb vvn dt j n1 pp-f njp n1 cc n1 p-acp dx n1 p-acp dt n1,
but to proclaim their own folly and madness in neglecting all thoughts of building that superstructure of Christian life and practice thereupon, by which alone we can ascend to immortality of Bliss in that house of God not made with hands eternal in the heavens.
but to proclaim their own folly and madness in neglecting all thoughts of building that superstructure of Christian life and practice thereupon, by which alone we can ascend to immortality of Bliss in that house of God not made with hands Eternal in the heavens.
cc-acp pc-acp vvi po32 d n1 cc n1 p-acp vvg d n2 pp-f n1 cst n1 pp-f njp n1 cc n1 av, p-acp r-crq av-j pns12 vmb vvi p-acp n1 pp-f n1 p-acp d n1 pp-f np1 xx vvn p-acp n2 j p-acp dt n2.
3. These words do expresly declare, that some Doctrines there be which are fundamental to Religion, (i. e.) the belief whereof is necessary to the worship of God, and the practice of Virtue;
3. These words do expressly declare, that Some Doctrines there be which Are fundamental to Religion, (i. e.) the belief whereof is necessary to the worship of God, and the practice of Virtue;
And this is the main scope and design of the Text, whereof I shall speak as fully and distinctly as I can, shewing from the Text what these fundamental Doctrines be, in the assent whereunto,
And this is the main scope and Design of the Text, whereof I shall speak as Fully and distinctly as I can, showing from the Text what these fundamental Doctrines be, in the assent whereunto,
cc d vbz dt j n1 cc n1 pp-f dt n1, c-crq pns11 vmb vvi c-acp av-j cc av-j c-acp pns11 vmb, vvg p-acp dt n1 r-crq d j n2 vbb, p-acp dt n1 c-crq,
according to the influence of which Doctrines upon the wills of men to induce them to the worship of God and the practice of Virtue, the right use also, the true purpose and design of Faith is to be understood.
according to the influence of which Doctrines upon the wills of men to induce them to the worship of God and the practice of Virtue, the right use also, the true purpose and Design of Faith is to be understood.
It remaineth therefore, that we duly consider the Doctrines themselves, the necessity also, and sufficiency of them to induce men to Religion and Virtue.
It remains Therefore, that we duly Consider the Doctrines themselves, the necessity also, and sufficiency of them to induce men to Religion and Virtue.
Before I attempt the performance whereof, it will be necessary for me to premise this Apology, That I do not here intend a Catalogue of those Fundamentals which that Excellent man Mr. Chillingworth refused to give,
Before I attempt the performance whereof, it will be necessary for me to premise this Apology, That I do not Here intend a Catalogue of those Fundamentals which that Excellent man Mr. chillingworth refused to give,
p-acp pns11 vvb dt n1 c-crq, pn31 vmb vbi j p-acp pno11 p-acp n1 d n1, cst pns11 vdb xx av vvi dt n1 pp-f d n2-j r-crq cst j n1 n1 np1 vvd pc-acp vvi,
and what these be, every Minister that pretends to be skilled in the Gospel, (which is the power of God to salvation), if his pretence be tolerably good, may and ought to lay down:
and what these be, every Minister that pretends to be skilled in the Gospel, (which is the power of God to salvation), if his pretence be tolerably good, may and ought to lay down:
cc r-crq d vbb, d n1 cst vvz pc-acp vbi vvn p-acp dt n1, (r-crq vbz dt n1 pp-f np1 p-acp n1), cs po31 n1 vbi av-j j, vmb cc pi pc-acp vvi a-acp:
For this attempt signifies no other thing, than to shew what powerful obligations the Faith of Christians engageth them by, to live soberly, righteously, and godly in this present world.
For this attempt signifies no other thing, than to show what powerful obligations the Faith of Christians engageth them by, to live soberly, righteously, and godly in this present world.
c-acp d n1 vvz dx j-jn n1, cs pc-acp vvi r-crq j n2 dt n1 pp-f np1 vvz pno32 p-acp, pc-acp vvi av-j, av-j, cc j p-acp d j n1.
In laying down these Fundamental Doctrines, I shall observe no other rule and method than what is offered here in the Text. You are to remember what I even now made plain to you, That it was not the Apostle's purpose to instance in all Doctrines that were necessary to be believed,
In laying down these Fundamental Doctrines, I shall observe no other Rule and method than what is offered Here in the Text. You Are to Remember what I even now made plain to you, That it was not the Apostle's purpose to instance in all Doctrines that were necessary to be believed,
p-acp vvg a-acp d j n2, pns11 vmb vvi dx j-jn n1 cc n1 cs q-crq vbz vvn av p-acp dt np1 pn22 vbr pc-acp vvi r-crq pns11 av av vvd j p-acp pn22, cst pn31 vbds xx dt ng1 n1 p-acp n1 p-acp d n2 cst vbdr j pc-acp vbi vvn,
As for those others which are of like necessity to be believed in order to that end, I shall (as I said) lay them down in that distinct Method to which I am led by the Apostle's Words;
As for those Others which Are of like necessity to be believed in order to that end, I shall (as I said) lay them down in that distinct Method to which I am led by the Apostle's Words;
he doth first instance in a proposition necessary to be believed for that end, which is a Doctrine of Natural Religion, viz. That there is a God. He doth secondly instance in a Proposition necessary to be believed for that end, which is a Doctrine of Revealed Religion, viz. That God is a rewarder of them that diligently seek him.
he does First instance in a proposition necessary to be believed for that end, which is a Doctrine of Natural Religion, viz. That there is a God. He does secondly instance in a Proposition necessary to be believed for that end, which is a Doctrine of Revealed Religion, viz. That God is a rewarder of them that diligently seek him.
It is further to be remembred by us, that the Apostle doth instance in this Proposition, of Natural Religion, That there is a God, in behalf of all other Principles of Natural Religion that are of like necessity to be believed with it.
It is further to be remembered by us, that the Apostle does instance in this Proposition, of Natural Religion, That there is a God, in behalf of all other Principles of Natural Religion that Are of like necessity to be believed with it.
Likewise, that the Apostle doth instance in this Proposition of Revealed Religion, That God is a Rewarder of them that seek him, in behalf of all other Principles of Revealed Religion that are of like necessity to be believed with that.
Likewise, that the Apostle does instance in this Proposition of Revealed Religion, That God is a Rewarder of them that seek him, in behalf of all other Principles of Revealed Religion that Are of like necessity to be believed with that.
It deserves also our notice, That the Proposition of Natural Religion which the Apostle instances in, is the first Principle and Foundation of Religion, necessary to be believed first of all:
It deserves also our notice, That the Proposition of Natural Religion which the Apostle instances in, is the First Principle and Foundation of Religion, necessary to be believed First of all:
pn31 vvz av po12 n1, cst dt n1 pp-f j n1 r-crq dt n1 n2 p-acp, vbz dt ord n1 cc n1 pp-f n1, j pc-acp vbi vvn ord pp-f d:
and they are discoverable what they are, by shewing what is of equal necessity to be believed with these Doctrines, in order to the inducing of men to the practice of Religion and Virtue.
and they Are discoverable what they Are, by showing what is of equal necessity to be believed with these Doctrines, in order to the inducing of men to the practice of Religion and Virtue.
1. I shall, according to this rule, shew what Doctrines of Natural Religion are fundamentally necessary to be believed, in order to Worship and Virtue. 2. According to the same rule, what those Revealed Doctrines are, which are of like necessity to be believed for the same end.
1. I shall, according to this Rule, show what Doctrines of Natural Religion Are fundamentally necessary to be believed, in order to Worship and Virtue. 2. According to the same Rule, what those Revealed Doctrines Are, which Are of like necessity to be believed for the same end.
crd pns11 vmb, vvg p-acp d n1, vvb r-crq n2 pp-f j n1 vbr av-j j pc-acp vbi vvn, p-acp n1 p-acp n1 cc n1. crd vvg p-acp dt d n1, r-crq d vvd n2 vbr, r-crq vbr pp-f j n1 pc-acp vbi vvn p-acp dt d n1.
and work righteousness; so that if the belief of any one of them ceaseth, all sense of obligation to pious and virtuous practice, must withal fail and perish.
and work righteousness; so that if the belief of any one of them ceases, all sense of obligation to pious and virtuous practice, must withal fail and perish.
cc vvb n1; av cst cs dt n1 pp-f d crd pp-f pno32 vvz, d n1 pp-f n1 p-acp j cc j n1, vmb av vvi cc vvi.
but firmly believed the other truths, it is barely possible, that by the motive and inducement of such belief, joined with such an hope, he might be persuaded to do those things which he is convinced God would be pleased withal:
but firmly believed the other truths, it is barely possible, that by the motive and inducement of such belief, joined with such an hope, he might be persuaded to do those things which he is convinced God would be pleased withal:
And it seems probable that the Apostle in the first place doth instance in a sort of Doctrines, without the belief whereof it is naturally impossible men should conceive themselves obliged to Godliness and Virtue;
And it seems probable that the Apostle in the First place does instance in a sort of Doctrines, without the belief whereof it is naturally impossible men should conceive themselves obliged to Godliness and Virtue;
And that in the second place he instanceth in a sort of Doctrines, without the belief whereof 'tis morally impossible men should conceive themselves sufficiently encouraged thereto;
And that in the second place he Instanceth in a sort of Doctrines, without the belief whereof it's morally impossible men should conceive themselves sufficiently encouraged thereto;
for tho it appears exceeding probable to natural reason, yet by the discourses of those men that wanted a Revelation, it appears withal, that generally it was an exceeding hard matter to arrive at any certainty about it,
for though it appears exceeding probable to natural reason, yet by the discourses of those men that wanted a Revelation, it appears withal, that generally it was an exceeding hard matter to arrive At any certainty about it,
Upon these Reasons I conceive this belief is not to be ranked with those that I have already named under the head of Natural Principles; whereof the first is,
Upon these Reasons I conceive this belief is not to be ranked with those that I have already nam under the head of Natural Principles; whereof the First is,
p-acp d n2 pns11 vvb d n1 vbz xx pc-acp vbi vvn p-acp d cst pns11 vhb av vvn p-acp dt n1 pp-f j n2; c-crq dt ord vbz,
Since then the belief of a Deity is the Foundation of all Religion, it would in this place be most adviseable to shew upon what grounds the belief of this most important and fundamental Article of Religion stands,
Since then the belief of a Deity is the Foundation of all Religion, it would in this place be most Advisable to show upon what grounds the belief of this most important and fundamental Article of Religion Stands,
c-acp av dt n1 pp-f dt n1 vbz dt n1 pp-f d n1, pn31 vmd p-acp d n1 vbb av-ds j pc-acp vvi p-acp r-crq n2 dt n1 pp-f d av-ds j cc j n1 pp-f n1 vvz,
since all the Consequences naturally issuing from it, will have more or less power and efficacy with us, according as we are more or less under the power of this belief, That there is a God.
since all the Consequences naturally issuing from it, will have more or less power and efficacy with us, according as we Are more or less under the power of this belief, That there is a God.
c-acp d dt n2 av-j vvg p-acp pn31, vmb vhi dc cc dc n1 cc n1 p-acp pno12, vvg c-acp pns12 vbr n1 cc av-dc p-acp dt n1 pp-f d n1, cst pc-acp vbz dt np1.
Now altho the manifesting of these Reasons, upon which this belief is established in humane nature, the discovering of that Rock upon which this first stone in the Foundation is laid, should be supposed never so needless in this Congregation;
Now although the manifesting of these Reasons, upon which this belief is established in humane nature, the discovering of that Rock upon which this First stone in the Foundation is laid, should be supposed never so needless in this Congregation;
av cs dt n-vvg pp-f d n2, p-acp r-crq d n1 vbz vvn p-acp j n1, dt n-vvg pp-f d n1 p-acp r-crq d ord n1 p-acp dt n1 vbz vvn, vmd vbi vvn av av j p-acp d n1;
unless withal I had reason to suspect there were any persons here to whom the Demonstrations of a Diety bring such evil Tidings, that they would gladly embrace the most frivolous pretences to avoid them:
unless withal I had reason to suspect there were any Persons Here to whom the Demonstrations of a Diety bring such evil Tidings, that they would gladly embrace the most frivolous pretences to avoid them:
cs av pns11 vhd n1 pc-acp vvi a-acp vbdr d n2 av p-acp ro-crq dt n2 pp-f dt n1 vvb d j-jn n2, cst pns32 vmd av-j vvi dt av-ds j n2 pc-acp vvi pno32:
Upon which Supposition nothing could be more needful, than to wrest their vain and running hopes away from them, That possibly there is no God, by the force of that reason, which shews it to be eternally and immutably true, That there is.
Upon which Supposition nothing could be more needful, than to wrest their vain and running hope's away from them, That possibly there is no God, by the force of that reason, which shows it to be eternally and immutably true, That there is.
Wherefore tho I shall be saved much of that pains which would be otherwise requisite, by the care I have formerly taken in particular Discourses, to guard this part of the Foundation,
Wherefore though I shall be saved much of that pains which would be otherwise requisite, by the care I have formerly taken in particular Discourses, to guard this part of the Foundation,
q-crq cs pns11 vmb vbi vvn d pp-f d n2 r-crq vmd vbi av j, p-acp dt n1 pns11 vhb av-j vvn p-acp j n2, pc-acp vvi d n1 pp-f dt n1,
This is that Notion of God, to which Natural Reason leads us, inasmuch as by that Being which is called God, we are to understand that which is Infinite in all Perfections.
This is that Notion of God, to which Natural Reason leads us, inasmuch as by that Being which is called God, we Are to understand that which is Infinite in all Perfections.
d vbz d n1 pp-f np1, p-acp r-crq j n1 vvz pno12, av c-acp p-acp d vbg r-crq vbz vvn np1, pns12 vbr pc-acp vvi d r-crq vbz j p-acp d n2.
And indeed, the universal consent of mankind in this matter, even of people whose Manners and Religions being as distant as their habitations were remote, shew that they were never united in this persuasion by Compact or Confederacy:
And indeed, the universal consent of mankind in this matter, even of people whose Manners and Religions being as distant as their habitations were remote, show that they were never united in this persuasion by Compact or Confederacy:
cc av, dt j n1 pp-f n1 p-acp d n1, av pp-f n1 rg-crq n2 cc n2 vbg a-acp j c-acp po32 n2 vbdr j, vvb cst pns32 vbdr av-x vvn p-acp d n1 p-acp vvb cc n1:
Add to this likewise, the Fears of a Diety in them who could only be supposed to invent this stratagem of governing the world, (if an Invention it be) viz. in Philosophers and Princes, who were much to blame to be afraid of their own fancies,
Add to this likewise, the Fears of a Diety in them who could only be supposed to invent this stratagem of governing the world, (if an Invention it be) viz. in Philosophers and Princes, who were much to blame to be afraid of their own fancies,
and if it be so, there cannot possibly be any other cause offered of so uniform and constant an effect, to satisfy a reasonable man, besides the existence of such a Being, which all men are persuaded of,
and if it be so, there cannot possibly be any other cause offered of so uniform and constant an Effect, to satisfy a reasonable man, beside the existence of such a Being, which all men Are persuaded of,
cc cs pn31 vbb av, a-acp vmbx av-j vbi d j-jn n1 vvn pp-f av j cc j dt n1, pc-acp vvi dt j n1, p-acp dt n1 pp-f d dt vbg, r-crq d n2 vbr vvn pp-f,
But although the urging of this Argument of Universal Consent, for the proving of a Deity, together with clear Answers to all Objections that can be brought to weaken it, be according to the most impartial Judgment, I can make, sufficient to conclude any but an unteachable mind, that is unwilling to believe there is a God,
But although the urging of this Argument of Universal Consent, for the proving of a Deity, together with clear Answers to all Objections that can be brought to weaken it, be according to the most impartial Judgement, I can make, sufficient to conclude any but an unteachable mind, that is unwilling to believe there is a God,
If such a Creature there be in the World, he will say to all this, that the Argument supposes that to be true, which he himself is an example of the falshood of, viz. That all men believe the Being of a God:
If such a Creature there be in the World, he will say to all this, that the Argument supposes that to be true, which he himself is an Exampl of the falsehood of, viz. That all men believe the Being of a God:
If it be possible (which for ought I know it is) to deface the Testimonies of a Deity which are written within us, it is not yet possible to blot out those Testimonies of his Being which are left without us.
If it be possible (which for ought I know it is) to deface the Testimonies of a Deity which Are written within us, it is not yet possible to blot out those Testimonies of his Being which Are left without us.
cs pn31 vbb j (r-crq p-acp pi pns11 vvb pn31 vbz) pc-acp vvi dt n2 pp-f dt n1 r-crq vbr vvn p-acp pno12, pn31 vbz xx av j pc-acp vvi av d n2 pp-f po31 vbg r-crq vbr vvn p-acp pno12.
and furnished with that marvellous variety of things excellent and ufeful, that the whole scheme and fabrick of Nature, to the dullest Observer, appears to be an effect of great Wisdom and Councel, i. e. of an understanding Being.
and furnished with that marvellous variety of things excellent and ufeful, that the Whole scheme and fabric of Nature, to the dullest Observer, appears to be an Effect of great Wisdom and Council, i. e. of an understanding Being.
cc vvn p-acp d j n1 pp-f n2 j cc j, cst dt j-jn n1 cc n1 pp-f n1, p-acp dt js n1, vvz pc-acp vbi dt n1 pp-f j n1 cc n1, sy. sy. pp-f dt n1 vbg.
By inevitable consequence therefore it follows, That something there is which is so perfect, it needed no cause to produce it (i. e.) that there is an Infinite Everlasting Being, which is God the Maker of all things.
By inevitable consequence Therefore it follows, That something there is which is so perfect, it needed no cause to produce it (i. e.) that there is an Infinite Everlasting Being, which is God the Maker of all things.
p-acp j n1 av pn31 vvz, cst pi a-acp vbz r-crq vbz av j, pn31 vvd dx n1 pc-acp vvi pn31 (uh. sy.) d a-acp vbz dt j j vbg, r-crq vbz np1 dt n1 pp-f d n2.
But to pursue this Argument in a more obvious, but equally convincing manner: We ordinarily distinguish between the Works of Art, and the Works of Nature:
But to pursue this Argument in a more obvious, but equally convincing manner: We ordinarily distinguish between the Works of Art, and the Works of Nature:
Now that those which we call the Works of Nature, are the Effects of a Divine Skill (as we confess the Works of Art are of Human Skill) is demonstrable beyond all reasonable Contradiction.
Now that those which we call the Works of Nature, Are the Effects of a Divine Skill (as we confess the Works of Art Are of Human Skill) is demonstrable beyond all reasonable Contradiction.
If I see a Statue curiously carved, a Picture elegantly described, or a Monument with an Ingenious Inscription engraven upon it, I must so necessarily conclude, that the Statuary, the Painter,
If I see a Statue curiously carved, a Picture elegantly described, or a Monument with an Ingenious Inscription engraven upon it, I must so necessarily conclude, that the Statuary, the Painter,
or were eternally what they are, I should be in danger of being sent to Bedlam. But this I will offer at any time to demonstrate, That the meanest, the most minute, the most contemptible Works of Nature, have really more beauty and uniformity, more variety,
or were eternally what they Are, I should be in danger of being sent to Bedlam. But this I will offer At any time to demonstrate, That the Meanest, the most minute, the most contemptible Works of Nature, have really more beauty and uniformity, more variety,
cc vbdr av-j r-crq pns32 vbr, pns11 vmd vbi p-acp n1 pp-f vbg vvn p-acp n1. p-acp d pns11 vmb vvi p-acp d n1 pc-acp vvi, cst dt js, dt av-ds n1, dt av-ds j vvz pp-f n1, vhb av-j av-dc n1 cc n1, dc n1,
and to say nothing else, more wonder in them, than the most exquisite and rich Inventions, the most magnificent and ingenious Contrivances of Human Art. Bring me the vilest and poorest Insect, that flies above the ground, or crawls upon it;
and to say nothing Else, more wonder in them, than the most exquisite and rich Inventions, the most magnificent and ingenious Contrivances of Human Art. Bring me the Vilest and Poorest Insect, that flies above the ground, or crawls upon it;
cc pc-acp vvi pix av, dc n1 p-acp pno32, cs dt av-ds j cc j n2, dt av-ds j cc j n2 pp-f j n1 vvb pno11 dt js cc js n1, cst vvz p-acp dt n1, cc vvz p-acp pn31;
bring me the simplest Flower, the most common Plant, that is scattered abroad in the Fields, I will shew beyond contradiction, that the beauty, the proportion, the parts, the growth,
bring me the simplest Flower, the most Common Plant, that is scattered abroad in the Fields, I will show beyond contradiction, that the beauty, the proportion, the parts, the growth,
or the meanest Animal that creeps upon the Earth, the more advantageously and minutely they are seen, the more uniformity, smoothness, beauty of colour and figure,
or the Meanest Animal that creeps upon the Earth, the more advantageously and minutely they Are seen, the more uniformity, smoothness, beauty of colour and figure,
cc dt js n1 cst vvz p-acp dt n1, dt av-dc av-j cc av-j pns32 vbr vvn, dt av-dc n1, n1, n1 pp-f n1 cc n1,
and what of my self, who am endued with a Body of wonderful contrivance, and with those greater privileges of Reason, Will and Understanding? Are all these things too without an Artist that made them thus? No madness is comparable to the but doubting that they are:
and what of my self, who am endued with a Body of wondered contrivance, and with those greater privileges of Reason, Will and Understanding? are all these things too without an Artist that made them thus? No madness is comparable to the but doubting that they Are:
cc q-crq pp-f po11 n1, r-crq vbm vvn p-acp dt n1 pp-f j n1, cc p-acp d jc n2 pp-f n1, n1 cc n1? vbr d d n2 av p-acp dt n1 cst vvd pno32 av? dx n1 vbz j p-acp dt p-acp vvg cst pns32 vbr:
He that does so, must either want his Senses, or his Soul. He must either deny that these things are what he sees them, Effects of great Wisdom and Understanding;
He that does so, must either want his Senses, or his Soul. He must either deny that these things Are what he sees them, Effects of great Wisdom and Understanding;
pns31 cst vdz av, vmb av-d vvi po31 n2, cc po31 n1 pns31 vmb av-d vvi cst d n2 vbr r-crq pns31 vvz pno32, n2 pp-f j n1 cc n1;
he must either say that something made it self, or that there was no need that these things should be made (i.e.) he must affirm, that which is impossible may be otherwise,
he must either say that something made it self, or that there was no need that these things should be made (i.e.) he must affirm, that which is impossible may be otherwise,
Well then might the Apostle say, The invisible things of him from the creation of the world are clearly seen, being known by the things which he hath made,
Well then might the Apostle say, The invisible things of him from the creation of the world Are clearly seen, being known by the things which he hath made,
So that when I consider the mighty evidence of those Arguments for the Existence of a Deity, which are drawn from the Works of Nature, I cannot see wherein they differ from Demonstrations,
So that when I Consider the mighty evidence of those Arguments for the Existence of a Deity, which Are drawn from the Works of Nature, I cannot see wherein they differ from Demonstrations,
Upon the whole matter, when I consider the Works of God, I would rather chuse (if there were any choice in these matters) to believe all the Tales of the Roman Legends,
Upon the Whole matter, when I Consider the Works of God, I would rather choose (if there were any choice in these matters) to believe all the Tales of the Roman Legends,
as my Lord Bacon, observes, and I add, tho Transubstantiation were cast into the Scale, than believe that this great Body is without a Mind that inform'd it.
as my Lord Bacon, observes, and I add, though Transubstantiation were cast into the Scale, than believe that this great Body is without a Mind that informed it.
And thus at last I have said something more than I intended upon the first Doctrine of Natural Religion, That there is a God, proving it to be true by natural Reason,
And thus At last I have said something more than I intended upon the First Doctrine of Natural Religion, That there is a God, proving it to be true by natural Reason,
cc av p-acp ord pns11 vhb vvn pi av-dc cs pns11 vvd p-acp dt ord n1 pp-f j n1, cst pc-acp vbz dt n1, vvg pn31 pc-acp vbi j p-acp j n1,
For we cannot prove it by Revelation to a Gainsayer, since to attempt that way, is to beg what we should prove, viz. That there is a God whose Revelation this is.
For we cannot prove it by Revelation to a Gainsayer, since to attempt that Way, is to beg what we should prove, viz. That there is a God whose Revelation this is.
This therefore is the first Principle of Religion, without the belief whereof there can be no obligation conceived to Faith and Worship, and the practice of Vertue.
This Therefore is the First Principle of Religion, without the belief whereof there can be no obligation conceived to Faith and Worship, and the practice of Virtue.
np1 av vbz dt ord n1 pp-f n1, p-acp dt n1 c-crq pc-acp vmb vbi dx n1 vvn p-acp n1 cc n1, cc dt n1 pp-f n1.
I proceed to show what the next are, in which I shall be very brief, because the truth of those is very evidently consequent from the demonstration of this.
I proceed to show what the next Are, in which I shall be very brief, Because the truth of those is very evidently consequent from the demonstration of this.
pns11 vvb pc-acp vvi r-crq dt ord vbr, p-acp r-crq pns11 vmb vbi av j, c-acp dt n1 pp-f d vbz av av-j j p-acp dt n1 pp-f d.
2. It is fundamentally necessary to Religion and Virtue, That we believe there is a Providence, i. e. that God is the Governor of that World which he made, and still preserves;
2. It is fundamentally necessary to Religion and Virtue, That we believe there is a Providence, i. e. that God is the Governor of that World which he made, and still preserves;
crd pn31 vbz av-j j p-acp n1 cc n1, cst pns12 vvb pc-acp vbz dt n1, sy. sy. cst np1 vbz dt n1 pp-f d n1 r-crq pns31 vvd, cc av vvz;
But 'tis also plain and evident from the Continuation of the Works of Nature in their serviceableness and usefulness to men, that God does still govern the material World,
But it's also plain and evident from the Continuation of the Works of Nature in their serviceableness and usefulness to men, that God does still govern the material World,
p-acp pn31|vbz av j cc j p-acp dt n1 pp-f dt vvz pp-f n1 p-acp po32 n1 cc n1 p-acp n2, cst np1 vdz av vvi dt j-jn n1,
why he should pray unto him, unless he be convinc'd that God hears his Prayers? What consolation can he have under any distress, what trust can he place upon the Divine Power and Goodness,
why he should pray unto him, unless he be convinced that God hears his Prayers? What consolation can he have under any distress, what trust can he place upon the Divine Power and goodness,
and governs nothing by his Providence? In brief, 'tis most plain, that whatsoever obligation to Worship and Virtue ariseth from the belief that there a God, supposeth also the belief of Divine Providence, that God is the Governour of Mankind,
and governs nothing by his Providence? In brief, it's most plain, that whatsoever obligation to Worship and Virtue arises from the belief that there a God, Supposeth also the belief of Divine Providence, that God is the Governor of Mankind,
And thus in all other instances of Virtue it might be made to appear from the Perfections of the Divine Nature, whereof they are the imitations, that they can no more cease to be good,
And thus in all other instances of Virtue it might be made to appear from the Perfections of the Divine Nature, whereof they Are the imitations, that they can no more cease to be good,
No Power in Heaven or in Earth, no Will, no Authority can make it ever cease from being a most comely, fitting, due thing for a Creature that is endued with Reason, to praise his God, to honour him in all his Perfections, to love his Infinite Goodness, to trust in his Infinite Power and Wisdom, to reverence his great and holy Majesty,
No Power in Heaven or in Earth, no Will, no authority can make it ever cease from being a most comely, fitting, due thing for a Creature that is endued with Reason, to praise his God, to honour him in all his Perfections, to love his Infinite goodness, to trust in his Infinite Power and Wisdom, to Reverence his great and holy Majesty,
the Heathens themselves, who wanted a Revelation, were yet subject to this Law of their Minds, being terrified and punished by the Conscience of evil, when they transgressed that Law;
the heathens themselves, who wanted a Revelation, were yet Subject to this Law of their Minds, being terrified and punished by the Conscience of evil, when they transgressed that Law;
dt n2-jn px32, r-crq vvd dt n1, vbdr av j-jn p-acp d n1 pp-f po32 n2, vbg vvn cc vvn p-acp dt n1 pp-f n-jn, c-crq pns32 vvd cst n1;
but let a man's Conscience be seared never so incurably, though he hath no inward sense to inform him perpetually of the difference between good and evil,
but let a Man's Conscience be seared never so incurably, though he hath no inward sense to inform him perpetually of the difference between good and evil,
cc-acp vvb dt ng1 n1 vbb vvn av av av-j, cs pns31 vhz dx j n1 pc-acp vvi pno31 av-j pp-f dt n1 p-acp j cc j-jn,
if yet he be not persuaded, that some things there are, by the doing of which God is pleased, he will never take care to please him by the doing of those things? If he is not persuaded some things there are, by the doing whereof God is displeased, he can never be afraid of offending him by the doing of those things:
if yet he be not persuaded, that Some things there Are, by the doing of which God is pleased, he will never take care to please him by the doing of those things? If he is not persuaded Some things there Are, by the doing whereof God is displeased, he can never be afraid of offending him by the doing of those things:
cs av pns31 vbb xx vvn, cst d n2 pc-acp vbr, p-acp dt vdg pp-f r-crq n1 vbz vvn, pns31 vmb av-x vvi n1 pc-acp vvi pno31 p-acp dt vdg pp-f d n2? cs pns31 vbz xx vvn d n2 pc-acp vbr, p-acp dt vdg c-crq np1 vbz vvn, pns31 vmb av-x vbi j pp-f vvg pno31 p-acp dt vdg pp-f d n2:
such is the degeneracy of Mankind, our propensity to wickedness, the Temptations of the World, &c. that if we believe no other motives besides these in order to Religion and Virtue, it is very unlikely that they should have their effects upon us.
such is the degeneracy of Mankind, our propensity to wickedness, the Temptations of the World, etc. that if we believe no other motives beside these in order to Religion and Virtue, it is very unlikely that they should have their effects upon us.
d vbz dt n1 pp-f n1, po12 n1 p-acp n1, dt n2 pp-f dt n1, av cst cs pns12 vvb dx j-jn n2 p-acp d p-acp n1 p-acp n1 cc n1, pn31 vbz av j cst pns32 vmd vhi po32 n2 p-acp pno12.
We know we are Sinners, and should we be ready to justify our continuance in Sin, by pretending that we know not whether God would pardon us upon our repentance:
We know we Are Sinners, and should we be ready to justify our Continuance in since, by pretending that we know not whither God would pardon us upon our Repentance:
We know our own Frailties, and the difficulties of Religion and Virtue, and should in all likelihood deliver our selves from all care of pleasing God, under colour of the impossibility of performing it by Humane Endeavours:
We know our own Frailties, and the difficulties of Religion and Virtue, and should in all likelihood deliver our selves from all care of pleasing God, under colour of the impossibility of performing it by Humane Endeavours:
pns12 vvb po12 d n2, cc dt n2 pp-f n1 cc n1, cc vmd p-acp d n1 vvb po12 n2 p-acp d n1 pp-f j-vvg np1, p-acp n1 pp-f dt n1 pp-f vvg pn31 p-acp j n2:
and by Revelation to supply all these defects, and satisfy us concerning all these doubts, viz. by adding to the Principles of Natural Religion these following Motives and Inducements to Godliness and Virtue:
and by Revelation to supply all these defects, and satisfy us Concerning all these doubts, viz. by adding to the Principles of Natural Religion these following Motives and Inducements to Godliness and Virtue:
cc p-acp n1 pc-acp vvi d d n2, cc vvi pno12 vvg av-d d n2, n1 p-acp vvg p-acp dt n2 pp-f j n1 d j-vvg n2 cc n2 p-acp n1 cc n1:
those are such which are immediately necessary to be believed in order to the removing or subverting of those Doubts which would hinder men from the care of Piety and Virtue, notwithstanding their belief of the natural Principles of Religion.
those Are such which Are immediately necessary to be believed in order to the removing or subverting of those Doubts which would hinder men from the care of Piety and Virtue, notwithstanding their belief of the natural Principles of Religion.
d vbr d r-crq vbr av-j j pc-acp vbi vvn p-acp n1 p-acp dt n-vvg cc vvg pp-f d n2 r-crq vmd vvi n2 p-acp dt n1 pp-f n1 cc n1, c-acp po32 n1 pp-f dt j n2 pp-f n1.
If we suppose a man to believe a God, a Providence, and the difference between good and evil, we must needs conclude this man lies under a very powerful obligation to the practice of Worship and Virtue;
If we suppose a man to believe a God, a Providence, and the difference between good and evil, we must needs conclude this man lies under a very powerful obligation to the practice of Worship and Virtue;
cs pns12 vvb dt n1 pc-acp vvi dt n1, dt n1, cc dt n1 p-acp j cc j-jn, pns12 vmb av vvi d n1 vvz p-acp dt j j n1 p-acp dt n1 pp-f n1 cc n1;
and if the efficacy of these Motives be not subverted by other Principles destructive of all care, to please God, it may be expected that the man who believeth thus much, should indeed be a Worshipper of God, and a Practiser of Virtue:
and if the efficacy of these Motives be not subverted by other Principles destructive of all care, to please God, it may be expected that the man who Believeth thus much, should indeed be a Worshipper of God, and a Practiser of Virtue:
cc cs dt n1 pp-f d n2 vbb xx vvn p-acp j-jn n2 j pp-f d n1, pc-acp vvi np1, pn31 vmb vbi vvn cst dt n1 r-crq vvz av av-d, vmd av vbi dt n1 pp-f np1, cc dt n1 pp-f n1:
and prone to that which is evil, even all Mankind, more or less, and consequently, that they are very ready to lay hold upon all pretences to excuse themselves the Service of God,
and prove to that which is evil, even all Mankind, more or less, and consequently, that they Are very ready to lay hold upon all pretences to excuse themselves the Service of God,
cc j p-acp d r-crq vbz j-jn, av d n1, av-dc cc av-dc, cc av-j, cst pns32 vbr av j pc-acp vvi n1 p-acp d n2 pc-acp vvi px32 dt n1 pp-f np1,
and obedience to his Will? If it be true also, that there are several Questions in Religion, which unless they be satisfied, the doubting of them will afford so many pretences to throw off all care to live vertuously and godly;
and Obedience to his Will? If it be true also, that there Are several Questions in Religion, which unless they be satisfied, the doubting of them will afford so many pretences to throw off all care to live virtuously and godly;
cc n1 p-acp po31 n1? cs pn31 vbb j av, cst a-acp vbr j n2 p-acp n1, r-crq cs pns32 vbb vvn, dt n-vvg pp-f pno32 vmb vvi av d n2 pc-acp vvi a-acp d n1 pc-acp vvi av-j cc j;
though the belief of them be absolutely necessary, yet by reason of the present evil state of Mankind, are not sufficient to constrain them to the practice of Religion and Virtue,
though the belief of them be absolutely necessary, yet by reason of the present evil state of Mankind, Are not sufficient to constrain them to the practice of Religion and Virtue,
but must be assisted and strengthned by such Principles of Revealed Religion, the belief whereof will wholly remove all those Pretences which would be alledged in behalf of an ungodly vicious life.
but must be assisted and strengthened by such Principles of Revealed Religion, the belief whereof will wholly remove all those Pretences which would be alleged in behalf of an ungodly vicious life.
cc-acp vmb vbi vvn cc vvn p-acp d n2 pp-f vvn n1, dt n1 c-crq n1 av-jn vvi d d n2 r-crq vmd vbi vvn p-acp n1 pp-f dt j j n1.
because knowing himself to be a Sinner, he could not tell whether God would pardon the Sins he is guilty of, without which it would signify little to his advantage to endeavour to please him for the future:
Because knowing himself to be a Sinner, he could not tell whither God would pardon the Sins he is guilty of, without which it would signify little to his advantage to endeavour to please him for the future:
Clear it is by Natural light, that God is a hater of Sin, but whether he will pardon a Sinner depending meerly upon his Free-will, the belief thereof must necessarily depend upon Revelation.
Clear it is by Natural Light, that God is a hater of since, but whither he will pardon a Sinner depending merely upon his Freewill, the belief thereof must necessarily depend upon Revelation.
This therefore is the first Principle of Revealed Religion, that is fundamental to Godliness and Virtue, That God is ready to pardon the Sins of men upon their repentance.
This Therefore is the First Principle of Revealed Religion, that is fundamental to Godliness and Virtue, That God is ready to pardon the Sins of men upon their Repentance.
np1 av vbz dt ord n1 pp-f vvn n1, cst vbz j p-acp n1 cc n1, cst np1 vbz j pc-acp vvi dt n2 pp-f n2 p-acp po32 n1.
Almighty God hath therefore by Revelation made known to us, that he will accept of the sincere endeavours of men in the practice of Religion and Virtue.
Almighty God hath Therefore by Revelation made known to us, that he will accept of the sincere endeavours of men in the practice of Religion and Virtue.
And so the second Principle of revealed Religion, the belief whereof is fundamentally necessary to a good life, is this, That God is ready to accept of sincere obedience.
And so the second Principle of revealed Religion, the belief whereof is fundamentally necessary to a good life, is this, That God is ready to accept of sincere Obedience.
cc av dt ord n1 pp-f vvn n1, dt n1 c-crq vbz av-j j p-acp dt j n1, vbz d, cst np1 vbz j pc-acp vvi pp-f j n1.
It is further questionable, whether Humane Endeavours can arrive at such a measure of Righteousness and Obedience, which may justly be called sincerity in doing the whole Will of God;
It is further questionable, whither Humane Endeavours can arrive At such a measure of Righteousness and obedience, which may justly be called sincerity in doing the Whole Will of God;
and if that Righteousness be impossible to us in our present Circumstances, without which God will not be pleased with us, there is but little comfort in the belief that he will pardon us upon repentance,
and if that Righteousness be impossible to us in our present circumstances, without which God will not be pleased with us, there is but little Comfort in the belief that he will pardon us upon Repentance,
Almighty God therefore, to encourage us against the fears of our own frailties, and the temptatations of this World, hath been pleased to reveal unto us, that he will afford us the assistance of his Holy Spirit in a manner and measure proportionable to all the Difficulties of Religion and Virtue.
Almighty God Therefore, to encourage us against the fears of our own frailties, and the temptatations of this World, hath been pleased to reveal unto us, that he will afford us the assistance of his Holy Spirit in a manner and measure proportionable to all the Difficulties of Religion and Virtue.
np1 np1 av, pc-acp vvi pno12 p-acp dt n2 pp-f po12 d n2, cc dt n2 pp-f d n1, vhz vbn vvn pc-acp vvi p-acp pno12, cst pns31 vmb vvi pno12 dt n1 pp-f po31 j n1 p-acp dt n1 cc n1 j p-acp d dt n2 pp-f n1 cc n1.
And so the third Principle of Revealed Religion, the belief whereof is necessary to Godliness, and Virtue is, That God is ready to assist our endeavours of doing his will.
And so the third Principle of Revealed Religion, the belief whereof is necessary to Godliness, and Virtue is, That God is ready to assist our endeavours of doing his will.
cc av dt ord n1 pp-f vvn n1, dt n1 c-crq vbz j p-acp n1, cc n1 vbz, cst np1 vbz j pc-acp vvi po12 n2 pp-f vdg png31 n1.
and overcoming his evil Appetites, his foregoing the present pleasures of Sin, his diligence and constancy in well-doing, would be recompenced by obtaining of better things in the room of those advantages he foregoes to please God in the doing of his duty.
and overcoming his evil Appetites, his foregoing the present pleasures of since, his diligence and constancy in welldoing, would be recompensed by obtaining of better things in the room of those advantages he foregoes to please God in the doing of his duty.
To take away this Plea, Almighty God hath moreover revealed unto us, that he will bestow a Crown of life immortal, of endless glory and happiness upon every one that perseveres in well-doing.
To take away this Plea, Almighty God hath moreover revealed unto us, that he will bestow a Crown of life immortal, of endless glory and happiness upon every one that perseveres in welldoing.
pc-acp vvi av d n1, j-jn np1 vhz av vvn p-acp pno12, cst pns31 vmb vvi dt n1 pp-f n1 j, pp-f j n1 cc n1 p-acp d pi cst vvz p-acp n1.
And the last Principle of revealed Religion, the belief whereof is necessary to the doing of those things whereby God is pleased, is this, That God is a rewarder of them that diligently seek him.
And the last Principle of revealed Religion, the belief whereof is necessary to the doing of those things whereby God is pleased, is this, That God is a rewarder of them that diligently seek him.
And thus I have shewn you how all those other fundamental Doctrines of Faith, without which we cannot do those things that please God, are comprehended in,
And thus I have shown you how all those other fundamental Doctrines of Faith, without which we cannot do those things that please God, Are comprehended in,
cc av pns11 vhb vvn pn22 c-crq d d j-jn j n2 pp-f n1, p-acp r-crq pns12 vmbx vdi d n2 cst vvb np1, vbr vvn p-acp,
and lie between those which are mentioned in the Text, viz. the lowest of them, That God is: and the highest and last of them, That he is a rewarder, &c. Having thus shewn you what Doctrines of Revealed Religion are fundamentally necessary to be believed, to encourage men to the practice of Piety and Virtue;
and lie between those which Are mentioned in the Text, viz. the lowest of them, That God is: and the highest and last of them, That he is a rewarder, etc. Having thus shown you what Doctrines of Revealed Religion Are fundamentally necessary to be believed, to encourage men to the practice of Piety and Virtue;
cc vvi p-acp d r-crq vbr vvn p-acp dt n1, n1 dt js pp-f pno32, cst np1 vbz: cc dt js cc ord pp-f pno32, cst pns31 vbz dt n1, av vhg av vvn pn22 r-crq n2 pp-f vvn n1 vbr av-j j pc-acp vbi vvn, pc-acp vvi n2 p-acp dt n1 pp-f n1 cc n1;
shewing how they are to be understood, what grounds we have to believe them, and what force and efficacy the belief of them hath to persuade us to Godliness and Virtue. And,
showing how they Are to be understood, what grounds we have to believe them, and what force and efficacy the belief of them hath to persuade us to Godliness and Virtue. And,
So that we cannot argue merely from the goodness of the Divine Nature, which is otherways abundantly expressed to us, that God will remit that punishment,
So that we cannot argue merely from the Goodness of the Divine Nature, which is otherways abundantly expressed to us, that God will remit that punishment,
av cst pns12 vmbx vvi av-j p-acp dt n1 pp-f dt j-jn n1, r-crq vbz av av-j vvn p-acp pno12, cst np1 vmb vvi d n1,
as they deserv'd, depended merely upon his own pleasure, whether he would or not, and consequently it must be a secret to us, till he was pleased to manifest it to us by Revelation.
as they deserved, depended merely upon his own pleasure, whither he would or not, and consequently it must be a secret to us, till he was pleased to manifest it to us by Revelation.
And we that do believe, that God will pardon the sins of those that repent, do believe it upon this ground, That the Gospel of our Lord Jesus Christ is the true Revelation of God's Will to Mankind, in which Gospel it is plainly declared, that God will pardon those that repent.
And we that do believe, that God will pardon the Sins of those that Repent, do believe it upon this ground, That the Gospel of our Lord jesus christ is the true Revelation of God's Will to Mankind, in which Gospel it is plainly declared, that God will pardon those that Repent.
That which is promised, is Pardon; the condition upon which it is promised, is Repentance; both which afford a powerful motive to the practice of those things which please God.
That which is promised, is Pardon; the condition upon which it is promised, is Repentance; both which afford a powerful motive to the practice of those things which please God.
d r-crq vbz vvn, vbz n1; dt n1 p-acp r-crq pn31 vbz vvn, vbz n1; d r-crq vvb dt j n1 p-acp dt n1 pp-f d n2 r-crq vvb np1.
Now plain it is, that hereby all those Jealousies of the power and severity of God, which can dishearten the Sinner from seeking to be reconciled unto him by submission and repentance, are utterly removed:
Now plain it is, that hereby all those Jealousies of the power and severity of God, which can dishearten the Sinner from seeking to be reconciled unto him by submission and Repentance, Are utterly removed:
av j pn31 vbz, cst av d d n2 pp-f dt n1 cc n1 pp-f np1, r-crq vmb vvi dt n1 p-acp vvg pc-acp vbi vvn p-acp pno31 p-acp n1 cc n1, vbr av-j vvn:
so nothing is more apt to soften them into dispositions of repentance, than the kind and merciful offers of forgiveness which he makes, who hath it both in his right,
so nothing is more apt to soften them into dispositions of Repentance, than the kind and merciful offers of forgiveness which he makes, who hath it both in his right,
av pix vbz av-dc j pc-acp vvi pno32 p-acp n2 pp-f n1, cs dt n1 cc j n2 pp-f n1 r-crq pns31 vvz, r-crq vhz pn31 d p-acp po31 n-jn,
and therefore no Gentleness and Mercy, no tenderness and Charity is comparable to that which God hath expressed towards him, in proclaiming himself ready to pardon upon repentance.
and Therefore no Gentleness and Mercy, no tenderness and Charity is comparable to that which God hath expressed towards him, in proclaiming himself ready to pardon upon Repentance.
cc av dx n1 cc n1, dx n1 cc n1 vbz j p-acp d r-crq np1 vhz vvn p-acp pno31, p-acp vvg px31 j pc-acp vvi p-acp n1.
This, if any thing, must needs work upon our hearts, and humble our wills, and dissolve our affections into a disposition of the most ready and dutiful obedience to him for the future.
This, if any thing, must needs work upon our hearts, and humble our wills, and dissolve our affections into a disposition of the most ready and dutiful Obedience to him for the future.
d, cs d n1, vmb av vvi p-acp po12 n2, cc vvi po12 n2, cc vvb po12 n2 p-acp dt n1 pp-f dt av-ds j cc j n1 p-acp pno31 p-acp dt j-jn.
Again, if we consider the condition upon which this pardon is offered to Sinners in the Gospel, the belief thereof must needs be a strong foundation of Godliness and Virtue.
Again, if we Consider the condition upon which this pardon is offered to Sinners in the Gospel, the belief thereof must needs be a strong Foundation of Godliness and Virtue.
av, cs pns12 vvb dt n1 p-acp r-crq d n1 vbz vvn p-acp n2 p-acp dt n1, dt n1 av vmb av vbi dt j n1 pp-f n1 cc n1.
For that repentance, upon the condition whereof pardon is promised, is neither more nor less than a real conversion from the love and practice of Sin and Unrighteousness, to the love and practice of Virtue and Holiness:
For that Repentance, upon the condition whereof pardon is promised, is neither more nor less than a real conversion from the love and practice of since and Unrighteousness, to the love and practice of Virtue and Holiness:
p-acp d n1, p-acp dt n1 c-crq n1 vbz vvn, vbz dx dc ccx av-dc cs dt j n1 p-acp dt n1 cc n1 pp-f n1 cc n1, p-acp dt n1 cc n1 pp-f n1 cc n1:
nor of external Penances, fruitless Ceremonies, vain Commutations, purchasing Dispensations, and buying Indulgencies; not one, or all of these put together, is repentance.
nor of external Penances, fruitless Ceremonies, vain Commutations, purchasing Dispensations, and buying Indulgences; not one, or all of these put together, is Repentance.
ccx pp-f j n2, j n2, j n2, vvg n2, cc vvg n2; xx crd, cc d pp-f d vvn av, vbz n1.
And they are very foolish, who fancy themselves such Darlings of Heaven, that for their sakes God had no respect to the holiness of his own Nature, the honour of his Laws,
And they Are very foolish, who fancy themselves such Darlings of Heaven, that for their sakes God had no respect to the holiness of his own Nature, the honour of his Laws,
cc pns32 vbr av j, r-crq vvb px32 d n2-jn pp-f n1, cst p-acp po32 n2 np1 vhd dx n1 p-acp dt n1 pp-f po31 d n1, dt n1 pp-f po31 n2,
Now to prevent all such presumtion and fond conceit, it is as plainly revealed to us in the Gospel, that God will not lose his right to our obedience, as that he will forbear to use his right to punish us;
Now to prevent all such presumption and found conceit, it is as plainly revealed to us in the Gospel, that God will not loose his right to our Obedience, as that he will forbear to use his right to Punish us;
av pc-acp vvi d d n1 cc j n1, pn31 vbz p-acp av-j vvn p-acp pno12 p-acp dt n1, cst np1 vmb xx vvi po31 n-jn p-acp po12 n1, p-acp cst pns31 vmb vvi pc-acp vvi po31 n-jn pc-acp vvi pno12;
and that he will forbear that no longer, when he sees his goodness doth not lead us to repentance. The same Divine Revelation which assureth us God is so good, that he will pardon a Sinner;
and that he will forbear that no longer, when he sees his Goodness does not led us to Repentance. The same Divine Revelation which assureth us God is so good, that he will pardon a Sinner;
cc cst pns31 vmb vvi cst dx av-jc, c-crq pns31 vvz po31 n1 vdz xx vvi pno12 p-acp n1. dt d j-jn n1 r-crq vvz pno12 np1 vbz av j, cst pns31 vmb vvi dt n1;
From the belief of all this, there ariseth a most pregnant and forcible engagement to the greatest care we can exert of living in the love and fear of God, and keeping his Commandments.
From the belief of all this, there arises a most pregnant and forcible engagement to the greatest care we can exert of living in the love and Fear of God, and keeping his commandments.
p-acp dt n1 pp-f d d, a-acp vvz dt av-ds j cc j n1 p-acp dt js n1 pns12 vmb vvi pp-f vvg p-acp dt n1 cc n1 pp-f np1, cc vvg po31 n2.
(i.e.) he might have measured our Repentance (the Condition of our Pardon) by our amendment, according to the strictness of that Law, without making any abatements for Human Frailty,
(i.e.) he might have measured our Repentance (the Condition of our Pardon) by our amendment, according to the strictness of that Law, without making any abatements for Human Frailty,
if he would accept of nothing for that repentance and obedience which was short of that absolute perfection, which 'tis morally impossible for any man in this state of imperfection to arrive unto:
if he would accept of nothing for that Repentance and Obedience which was short of that absolute perfection, which it's morally impossible for any man in this state of imperfection to arrive unto:
cs pns31 vmd vvi pp-f pix p-acp d n1 cc n1 r-crq vbds j pp-f cst j n1, r-crq pn31|vbz av-j j p-acp d n1 p-acp d n1 pp-f n1 pc-acp vvi p-acp:
For he that proffers a benefit upon terms impossible to the Receiver, does but disquiet him the more, taking away with the one hand what he giveth with the other.
For he that proffers a benefit upon terms impossible to the Receiver, does but disquiet him the more, taking away with the one hand what he gives with the other.
Therefore Almighty God, further to encourage us to repentance, and the practice of Religion and Virtue, hath not only promised to pardon our former sins upon that condition,
Therefore Almighty God, further to encourage us to Repentance, and the practice of Religion and Virtue, hath not only promised to pardon our former Sins upon that condition,
av j-jn np1, av-jc pc-acp vvi pno12 p-acp n1, cc dt n1 pp-f n1 cc n1, vhz xx av-j vvn pc-acp vvi po12 j n2 p-acp d n1,
but he hath so described to us in the Gospel, what that life is which for the future he will accept and be pleased withal, that we have no reason to be deterred from attempting his Service by any jealousies of his austerity and rigour towards us:
but he hath so described to us in the Gospel, what that life is which for the future he will accept and be pleased withal, that we have no reason to be deterred from attempting his Service by any jealousies of his austerity and rigour towards us:
cc-acp pns31 vhz av vvn p-acp pno12 p-acp dt n1, r-crq d n1 vbz q-crq p-acp dt j-jn pns31 vmb vvi cc vbi vvn av, cst pns12 vhb dx n1 pc-acp vbi vvn p-acp vvg po31 n1 p-acp d n2 pp-f po31 n1 cc n1 p-acp pno12:
and a real expression of such a love to him, which is to do what we are able, that we may serve him in holiness and righteousness all the days of our life.
and a real expression of such a love to him, which is to do what we Are able, that we may serve him in holiness and righteousness all the days of our life.
cc dt j n1 pp-f d dt n1 p-acp pno31, r-crq vbz pc-acp vdi r-crq pns12 vbr j, cst pns12 vmb vvi pno31 p-acp n1 cc n1 d dt n2 pp-f po12 n1.
So that as for sins of infirmity, which do indeed stand as much condemned, and will as as certainly exclude us from the favour of God, according to the terms of the Original Law,
So that as for Sins of infirmity, which do indeed stand as much condemned, and will as as Certainly exclude us from the favour of God, according to the terms of the Original Law,
av d c-acp p-acp n2 pp-f n1, r-crq vdb av vvi a-acp av-d vvn, cc vmb a-acp c-acp av-j vvi pno12 p-acp dt n1 pp-f np1, vvg p-acp dt n2 pp-f dt j-jn n1,
To supply therefore the want of a particular discussion of those cases that belong to this matter, I shall need do no more than put you in mind, that the sincere obedience which God will accept, is that which proceedeth from a true Love to God.
To supply Therefore the want of a particular discussion of those cases that belong to this matter, I shall need do no more than put you in mind, that the sincere Obedience which God will accept, is that which Proceedeth from a true Love to God.
pc-acp vvi av dt n1 pp-f dt j n1 pp-f d n2 cst vvb p-acp d n1, pns11 vmb vvi vdi av-dx dc cs vvb pn22 p-acp n1, cst dt j n1 r-crq np1 vmb vvi, vbz d r-crq vvz p-acp dt j n1 p-acp np1.
Now if it be true (as true it is) that the greatest danger of defeating the purpose of this Faith, that God is ready to accept of sincere obedience, to oblige us to obedience, lyes on this side,
Now if it be true (as true it is) that the greatest danger of defeating the purpose of this Faith, that God is ready to accept of sincere Obedience, to oblige us to Obedience, lies on this side,
This danger may be in some sort prevented, by exhorting of you to keep your selves in the love of God, by those many strong and clear Motives thereunto, which every Christian may be under the power of.
This danger may be in Some sort prevented, by exhorting of you to keep your selves in the love of God, by those many strong and clear Motives thereunto, which every Christian may be under the power of.
d n1 vmb vbi p-acp d n1 vvn, p-acp vvg pp-f pn22 p-acp vvb po22 n2 p-acp dt n1 pp-f np1, p-acp d d j cc j n2 av, r-crq d np1 vmb vbi p-acp dt n1 pp-f.
Now is not the belief of this Doctrine, That God will accept of our sincere endeavours of obedience, a mighty encouragement to the practice of Religion and Virtue,
Now is not the belief of this Doctrine, That God will accept of our sincere endeavours of Obedience, a mighty encouragement to the practice of Religion and Virtue,
av vbz xx dt n1 pp-f d n1, cst np1 vmb vvi pp-f po12 j n2 pp-f n1, dt j n1 p-acp dt n1 pp-f n1 cc n1,
but neither also shall our infirmities and frailties for the future separate us from the favour of God? How does this belief deliver us from all fears of serving a rigorous and an austere Master, that will not consider our frailties,
but neither also shall our infirmities and frailties for the future separate us from the favour of God? How does this belief deliver us from all fears of serving a rigorous and an austere Master, that will not Consider our frailties,
cc-acp dx av vmb po12 n2 cc n2 p-acp dt j-jn vvi pno12 p-acp dt n1 pp-f np1? q-crq vdz d n1 vvb pno12 p-acp d n2 pp-f vvg dt j cc dt j n1, cst vmb xx vvi po12 n2,
How cheerfully therefore should we set our selves to obey him whose Charity to us is so large, whose Government over us is so gentle, whose Yoke is so easie and light? How resolutely should we betake our selves to that practice of Religion and Virtue, which although it will admit of many imperfections,
How cheerfully Therefore should we Set our selves to obey him whose Charity to us is so large, whose Government over us is so gentle, whose Yoke is so easy and Light? How resolutely should we betake our selves to that practice of Religion and Virtue, which although it will admit of many imperfections,
c-crq av-j av vmd pns12 vvi po12 n2 pc-acp vvi pno31 rg-crq n1 p-acp pno12 vbz av j, rg-crq n1 p-acp pno12 vbz av j, rg-crq n1 vbz av j cc j? c-crq av-j vmd pns12 vvi po12 n2 p-acp d n1 pp-f n1 cc n1, r-crq cs pn31 vmb vvi pp-f d n2,
3. The third Principle of revealed Religion, fundamental to our encouragement to the practice of Religion and Virtue is, That God is ready to assist by his Holy Spirit the sincere endeavours of men to please him:
3. The third Principle of revealed Religion, fundamental to our encouragement to the practice of Religion and Virtue is, That God is ready to assist by his Holy Spirit the sincere endeavours of men to please him:
If men were left meerly to themselves, and the Providence of God was no more concerned for the cherishing and maintaining good Principles and good Affections in men,
If men were left merely to themselves, and the Providence of God was no more concerned for the cherishing and maintaining good Principles and good Affections in men,
cs n2 vbdr vvn av-j p-acp px32, cc dt n1 pp-f np1 vbds av-dx av-dc vvn p-acp dt n-vvg cc vvg j n2 cc j n2 p-acp n2,
Now what can more effectually remove the discouragement arising from this Consideration, than to be assured, that if we set our selves honestly and uprightely to keep a good Conscence in all our ways towards God and man, the Providence of God will be concerned for us in so special a manner, that he will bestow upon us the assistance of his Holy Spirit to Crown our Endeavours with success and perseverance, (i. e.) such Divine help as shall answer our needs,
Now what can more effectually remove the discouragement arising from this Consideration, than to be assured, that if we Set our selves honestly and uprightely to keep a good Conscience in all our ways towards God and man, the Providence of God will be concerned for us in so special a manner, that he will bestow upon us the assistance of his Holy Spirit to Crown our Endeavours with success and perseverance, (i. e.) such Divine help as shall answer our needs,
Now that God hath promised his Spirit for all those purposes, which are necessary, to our spiritual improvement and happiness, is plainly understood by that saying of our Saviour to his Disciples, If ye being evil know how to give good things to your Children,
Now that God hath promised his Spirit for all those Purposes, which Are necessary, to our spiritual improvement and happiness, is plainly understood by that saying of our Saviour to his Disciples, If you being evil know how to give good things to your Children,
av cst np1 vhz vvn po31 n1 p-acp d d n2, r-crq vbr j, p-acp po12 j n1 cc n1, vbz av-j vvn p-acp d n-vvg pp-f po12 n1 p-acp po31 n2, cs pn22 vbg j-jn vvb c-crq pc-acp vvi j n2 p-acp po22 n2,
how much more shall your heavenly Father give the holy Spirit to them that ask him? Now the good things which earthly Parents are there supposed to be so ready and willing to impart to their Children, being such as are generally necessary for the maintenance of Life,
how much more shall your heavenly Father give the holy Spirit to them that ask him? Now the good things which earthly Parents Are there supposed to be so ready and willing to impart to their Children, being such as Are generally necessary for the maintenance of Life,
c-crq d dc vmb po22 j n1 vvi dt j n1 p-acp pno32 cst vvb pno31? av dt j n2 r-crq j n2 vbr a-acp vvn pc-acp vbi av j cc j pc-acp vvi p-acp po32 n2, vbg d c-acp vbr av-j j p-acp dt n1 pp-f n1,
as Bread, &c. In like manner, by the holy Spirit which our heavenly Father is so ready to bestow upon his Children, we must understand all Spiritual helps necessary for our improvement in Religion and Virtue, viz. which hold the same proportion to the good of our Souls, which Bread, &c. holds to the welfare of our Bodies;
as Bred, etc. In like manner, by the holy Spirit which our heavenly Father is so ready to bestow upon his Children, we must understand all Spiritual helps necessary for our improvement in Religion and Virtue, viz. which hold the same proportion to the good of our Souls, which Bred, etc. holds to the welfare of our Bodies;
c-acp n1, av p-acp j n1, p-acp dt j n1 r-crq po12 j n1 vbz av j pc-acp vvi p-acp po31 n2, pns12 vmb vvi d j n2 j p-acp po12 n1 p-acp n1 cc n1, n1 r-crq vvb dt d n1 p-acp dt j pp-f po12 n2, r-crq n1, av vvz p-acp dt n1 pp-f po12 n2;
Now is not this evidently a strong Motive to Godliness and Virtue, that God himself will cherish and maintain us, will help and support us, will prosper and guard us by the influences of his Holy Spirit upon us?
Now is not this evidently a strong Motive to Godliness and Virtue, that God himself will cherish and maintain us, will help and support us, will prosper and guard us by the influences of his Holy Spirit upon us?
av vbz xx d av-j dt j n1 p-acp n1 cc n1, cst np1 px31 vmb vvi cc vvi pno12, vmb vvi cc vvi pno12, vmb vvi cc vvb pno12 p-acp dt n2 pp-f po31 j n1 p-acp pno12?
Have we such a Patron and Defender to overlook and care for us, that we do not fall by our Spiritual Enemies for want of necessary help? and yet can we be disheartned and dismay'd? Can our Courage and Resolution leave us? Can our hearts sink within us,
Have we such a Patron and Defender to overlook and care for us, that we do not fallen by our Spiritual Enemies for want of necessary help? and yet can we be disheartened and dismayed? Can our Courage and Resolution leave us? Can our hearts sink within us,
vhb pns12 d dt n1 cc n1 pc-acp vvi cc vvi p-acp pno12, cst pns12 vdb xx vvi p-acp po12 j n2 p-acp n1 pp-f j n1? cc av vmb pns12 vbi vvn cc vvd? vmb po12 n1 cc n1 vvb pno12? vmb po12 n2 vvi p-acp pno12,
when such powerful Aids are near, when such mighty encouragements are by us? Is it not from hence plain, that no man can fail of doing those things wherewith God will be pleased,
when such powerful Aids Are near, when such mighty encouragements Are by us? Is it not from hence plain, that no man can fail of doing those things wherewith God will be pleased,
c-crq d j n2 vbr j, c-crq d j n2 vbr p-acp pno12? vbz pn31 xx p-acp av j, cst dx n1 vmb vvi pp-f vdg d n2 c-crq np1 vmb vbi vvn,
The belief therefore of this Article of Revealed Religion, That God is ready to assist by his holy Spirit our sincere endeavours to please him, is a Motive of great force to persuade us to the practice of Religion and Virtue;
The belief Therefore of this Article of Revealed Religion, That God is ready to assist by his holy Spirit our sincere endeavours to please him, is a Motive of great force to persuade us to the practice of Religion and Virtue;
4. The last Principle of Revealed Religion fundamental to a holy Life, is that which is mentioned in the Text, viz. That God is a rewarder of them that diligently seek him:
4. The last Principle of Revealed Religion fundamental to a holy Life, is that which is mentioned in the Text, viz. That God is a rewarder of them that diligently seek him:
for if it were discoverable by natural reason (as it is not) that God would certainly pardon our Sins upon Repentance, that he would accept of our sincere endeavours of obedience, that he would by his Spirit assist our endeavours to please him;
for if it were discoverable by natural reason (as it is not) that God would Certainly pardon our Sins upon Repentance, that he would accept of our sincere endeavours of Obedience, that he would by his Spirit assist our endeavours to please him;
If all this could be concluded from the general notion of Divine Goodness, yet Natural Reason could not give us any other confidence about the effects of that pardon,
If all this could be concluded from the general notion of Divine goodness, yet Natural Reason could not give us any other confidence about the effects of that pardon,
cs d d vmd vbi vvn p-acp dt j n1 pp-f j-jn n1, av j n1 vmd xx vvi pno12 d j-jn n1 p-acp dt n2 pp-f d n1,
I say the highest confidence we could arrive unto about the good effects of these things, with regard to our selves, could amount reasonably to no more than this, That hereupon we should be exempted and released from that punishment which is due unto our sins.
I say the highest confidence we could arrive unto about the good effects of these things, with regard to our selves, could amount reasonably to no more than this, That hereupon we should be exempted and released from that punishment which is due unto our Sins.
pns11 vvb dt js n1 pns12 vmd vvi p-acp p-acp dt j n2 pp-f d n2, p-acp n1 p-acp po12 n2, vmd vvi av-j p-acp dx dc cs d, cst av pns12 vmd vbi vvn cc vvn p-acp d n1 r-crq vbz j-jn p-acp po12 n2.
than Life Everlasting, than the Society and Fellowship of Angels, than the glorious and happy imployments of Spirits made perfect, than the sight and fruition of God for ever;
than Life Everlasting, than the Society and Fellowship of Angels, than the glorious and happy employments of Spirits made perfect, than the sighed and fruition of God for ever;
cs n1 j, cs dt n1 cc n1 pp-f n2, cs dt j cc j n2 pp-f n2 vvd j, cs dt n1 cc n1 pp-f np1 p-acp av;
this is such abundant benignity and good-will towards Sinners, that it can flow from nothing but self-moving goodness, free grace, and unsought kindness and benevolence!
this is such abundant benignity and goodwill towards Sinners, that it can flow from nothing but self-moving Goodness, free grace, and unsought kindness and benevolence!
d vbz d j n1 cc n1 p-acp n2, cst pn31 vmb vvi p-acp pix cc-acp j n1, j n1, cc j n1 cc n1!
He who by his Son Jesus Christ calleth us to repentance promising pardon thereupon, and acceptance and assistance, hath moreover by the same Messenger, who hath declared to us the things of God, his secret and hidden purposes of Mercy and Goodness towards Sinners;
He who by his Son jesus christ calls us to Repentance promising pardon thereupon, and acceptance and assistance, hath moreover by the same Messenger, who hath declared to us the things of God, his secret and hidden Purposes of Mercy and goodness towards Sinners;
pns31 r-crq p-acp po31 n1 np1 np1 vvz pno12 p-acp n1 vvg n1 av, cc n1 cc n1, vhz av p-acp dt d n1, r-crq vhz vvn p-acp pno12 dt n2 pp-f np1, po31 j-jn cc j-vvn n2 pp-f n1 cc n1 p-acp n2;
by him I say, he hath assured us, that the righteous shall go into life eternal, into a state of immortal glory and happiness reserved for them in the Heavens.
by him I say, he hath assured us, that the righteous shall go into life Eternal, into a state of immortal glory and happiness reserved for them in the Heavens.
what can be said in our excuse, if we undervalue so magnificent and free a Gift, such rich Grace and Bounty? If this cannot prevail with us to do those things which are so reasonable in themselves, that a truly good man finds there is little need of any other temptation to do them, what shame will it be to us if we prefer a Moment before Eternity,
what can be said in our excuse, if we undervalue so magnificent and free a Gift, such rich Grace and Bounty? If this cannot prevail with us to do those things which Are so reasonable in themselves, that a truly good man finds there is little need of any other temptation to do them, what shame will it be to us if we prefer a Moment before Eternity,
q-crq vmb vbi vvn p-acp po12 n1, cs pns12 vvi av j cc j dt n1, d j n1 cc n1? cs d vmbx vvi p-acp pno12 pc-acp vdi d n2 r-crq vbr av j p-acp px32, cst dt av-j j n1 vvz a-acp vbz j n1 pp-f d j-jn n1 pc-acp vdi pno32, r-crq n1 vmb pn31 vbi p-acp pno12 cs pns12 vvb dt n1 p-acp n1,
But they who apprehend how fearful a thing it is to fall into the hands of the living God, and that their sins have made them liable to his Justice, they indeed are prepared to obey the Call of Jesus,
But they who apprehend how fearful a thing it is to fallen into the hands of the living God, and that their Sins have made them liable to his justice, they indeed Are prepared to obey the Call of jesus,
and if it lasts to the end of my life, hath all along hindred me from using the true means of safety? What is this better than a pleasant dream that holds a man fast asleep,
and if it lasts to the end of my life, hath all along hindered me from using the true means of safety? What is this better than a pleasant dream that holds a man fast asleep,
while the fire is raging in his House, and there is none to wake him till the flames have cut off everry way by which he might escape? Therefore when our Lord promiseth that we shall find rest unto our souls, he does undoubtedly mean, that repose of mind, those comforts and joys that will not betray us in the end.
while the fire is raging in his House, and there is none to wake him till the flames have Cut off everry Way by which he might escape? Therefore when our Lord promises that we shall find rest unto our Souls, he does undoubtedly mean, that repose of mind, those comforts and Joys that will not betray us in the end.
Secondly, The Rest which he promises, is compleat and full, and in that respect also is fit to quiet all those cares and fears that vex the minds of miserable Sinners.
Secondly, The Rest which he promises, is complete and full, and in that respect also is fit to quiet all those Cares and fears that vex the minds of miserable Sinners.
ord, dt vvb r-crq pns31 vvz, vbz j cc j, cc p-acp d n1 av vbz j pc-acp vvi d d n2 cc n2 cst vvb dt n2 pp-f j n2.
and to repeat the Commemoration of his Death, and our assurance of his second Coming, to give us life and glory by repeating the Communion of his Body and Bloud, and shewing forth his death till he come.
and to repeat the Commemoration of his Death, and our assurance of his second Coming, to give us life and glory by repeating the Communion of his Body and Blood, and showing forth his death till he come.
cc pc-acp vvi dt n1 pp-f po31 n1, cc po12 n1 pp-f po31 ord vvg, pc-acp vvi pno12 n1 cc n1 p-acp vvg dt n1 pp-f po31 n1 cc n1, cc vvg av po31 n1 c-acp pns31 vvb.
And so without question they might, if it were not for this one thing, that in the Doctrine of our Saviour there are not only gracious Promises, but holy Precepts also;
And so without question they might, if it were not for this one thing, that in the Doctrine of our Saviour there Are not only gracious Promises, but holy Precepts also;
cc av p-acp n1 pns32 vmd, cs pn31 vbdr xx p-acp d crd n1, cst p-acp dt n1 pp-f po12 n1 pc-acp vbr xx av-j j vvz, cc-acp j n2 av;
But yet, he that is Truth hath said, that if we will come unto him, we shall find rest; and withal, that we have no reason to be discouraged with the Condition:
But yet, he that is Truth hath said, that if we will come unto him, we shall find rest; and withal, that we have no reason to be discouraged with the Condition:
And this is one reason why the Christian Baptism is the Sacrament of Regeneration, whether to Jews or Gentiles: Because they must become new men, and as it were born again, by living up to those Divine Principles,
And this is one reason why the Christian Baptism is the Sacrament of Regeneration, whither to jews or Gentiles: Because they must become new men, and as it were born again, by living up to those Divine Principles,
cc d vbz crd n1 c-crq dt np1 n1 vbz dt n1 pp-f n1, cs p-acp np2 cc np1: c-acp pns32 vmb vvi j n2, cc c-acp pn31 vbdr vvn av, p-acp vvg a-acp p-acp d j-jn n2,
1. That there is a severe restraint laid upon our Natural Appetites and Inclinations, which often carry us as violently to those Satisfactions which the Law of Christ forbids,
1. That there is a severe restraint laid upon our Natural Appetites and Inclinations, which often carry us as violently to those Satisfactions which the Law of christ forbids,
crd cst pc-acp vbz dt j n1 vvn p-acp po12 j n2 cc n2, r-crq av vvb pno12 p-acp av-j p-acp d n2 r-crq dt n1 pp-f np1 vvz,
and to neglect several opportunities of gain or pleasure, though for Conscience sake, is to go for a Fool. But though it is a grievous thing to lie under contempt,
and to neglect several opportunities of gain or pleasure, though for Conscience sake, is to go for a Fool. But though it is a grievous thing to lie under contempt,
and the like inordinate Affections, to which a Christian must by no means consent. The very opportunities of doing ill, are in some cases hard to be refused;
and the like inordinate Affections, to which a Christian must by no means consent. The very opportunities of doing ill, Are in Some cases hard to be refused;
and the great uncertainty, seems to create a new trouble, not well consistent with the promised rest. He is indeed true and faithful that hath promised;
and the great uncertainty, seems to create a new trouble, not well consistent with the promised rest. He is indeed true and faithful that hath promised;
cc dt j n1, vvz pc-acp vvi dt j n1, xx av j p-acp dt j-vvn vvi. pns31 vbz av j cc j cst vhz vvn;
But whilst my Soul is troubled, how can I believe that 'tis at rest? How therefore shall we bring these things together? The truth is, nothing has more exercised the wits of men,
But while my Soul is troubled, how can I believe that it's At rest? How Therefore shall we bring these things together? The truth is, nothing has more exercised the wits of men,
and nothing but evident want of truth could make me afraid to trust it. Some have said, That Christ himself hath fulfilled all righteousness in our stead;
and nothing but evident want of truth could make me afraid to trust it. some have said, That christ himself hath fulfilled all righteousness in our stead;
cc pix cc-acp j n1 pp-f n1 vmd vvi pno11 j pc-acp vvi pn31. d vhb vvn, cst np1 px31 vhz vvn d n1 p-acp po12 n1;
And these men not willing to trust their own Invention, do at last confess the plain truth of the Scriptures, that without holiness no man shall see God.
And these men not willing to trust their own Invention, do At last confess the plain truth of the Scriptures, that without holiness no man shall see God.
cc d n2 xx j pc-acp vvi po32 d n1, vdb p-acp ord vvi dt j n1 pp-f dt n2, cst p-acp n1 dx n1 vmb vvi np1.
But then what comfort does this persuasion leave? Why, they tell us, that Regeneration and Holiness shall be wrought in our hearts by an Almighty operation of the Holy Spirit, such as that whereby God will at last raise us from the dead.
But then what Comfort does this persuasion leave? Why, they tell us, that Regeneration and Holiness shall be wrought in our hearts by an Almighty operation of the Holy Spirit, such as that whereby God will At last raise us from the dead.
p-acp av q-crq n1 vdz d n1 vvi? uh-crq, pns32 vvb pno12, cst n1 cc n1 vmb vbi vvn p-acp po12 n2 p-acp dt j-jn n1 pp-f dt j n1, d c-acp cst c-crq np1 vmb p-acp ord vvb pno12 p-acp dt j.
And what if all this will be to as little purpose, as if I had done nothing at all? Is this the rest that Jesus hath promised we shall find to our Souls?
And what if all this will be to as little purpose, as if I had done nothing At all? Is this the rest that jesus hath promised we shall find to our Souls?
cc q-crq cs d d vmb vbi p-acp c-acp j n1, c-acp cs pns11 vhd vdn pix p-acp d? vbz d dt vvb cst np1 vhz vvn pns12 vmb vvi p-acp po12 n2?
because 'tis a greater pain to deny a craving Lust, to stop a growing Passion, and to resist a strong temptation to wicked Pleasure, or unjust Gain, or desired Revenge,
Because it's a greater pain to deny a craving Lust, to stop a growing Passion, and to resist a strong temptation to wicked Pleasure, or unjust Gain, or desired Revenge,
c-acp pn31|vbz dt jc n1 pc-acp vvi dt vvg n1, pc-acp vvi dt j-vvg n1, cc pc-acp vvi dt j n1 p-acp j n1, cc j n1, cc vvd n1,
when under a more imperfect Law God refused harder things than these? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? No;
when under a more imperfect Law God refused harder things than these? Shall I give my firstborn for my Transgression, the fruit of my body for the since of my soul? No;
But if bodily exercise profiteth nothing, unless it be profitable unto godliness, and helpeth to make the Soul the better, we are still driven back to that hard point, which we would fain lose the sight of, That without a new heart,
But if bodily exercise profiteth nothing, unless it be profitable unto godliness, and Helpeth to make the Soul the better, we Are still driven back to that hard point, which we would fain loose the sighed of, That without a new heart,
He forgave him indeed, and yet he required the Debt afterward upon his unmercifulness to his Fellow-servant, which evidently shews that the Pardon was but conditional.
He forgave him indeed, and yet he required the Debt afterwards upon his unmercifulness to his Fellow servant, which evidently shows that the Pardon was but conditional.
pns31 vvd pno31 av, cc av pns31 vvd dt n1 av p-acp po31 n1 p-acp po31 n1, r-crq av-j vvz cst dt n1 vbds cc-acp j.
and therefore has not given to man the power of dispensing absolute Pardons, unless we can think, that to ratify the word of a man, he has obliged himself to disannul his own.
and Therefore has not given to man the power of dispensing absolute Pardons, unless we can think, that to ratify the word of a man, he has obliged himself to disannul his own.
cc av vhz xx vvn p-acp n1 dt n1 pp-f vvg j n2, cs pns12 vmb vvi, cst pc-acp vvi dt n1 pp-f dt n1, pns31 vhz vvn px31 pc-acp vvi po31 d.
And because he has reserved to himself the final Judgment of all, whose sins are either remitted or retained in this World by the Authority of the Church;
And Because he has reserved to himself the final Judgement of all, whose Sins Are either remitted or retained in this World by the authority of the Church;
cc c-acp pns31 vhz vvn p-acp px31 dt j n1 pp-f d, rg-crq n2 vbr av-d vvn cc vvn p-acp d n1 p-acp dt n1 pp-f dt n1;
therefore the Kingdom of God, that is, the Church, is compared to a Field where the tares and the wheat grow together, the time not being yet come for an exact separation.
Therefore the Kingdom of God, that is, the Church, is compared to a Field where the tares and the wheat grow together, the time not being yet come for an exact separation.
av dt n1 pp-f np1, cst vbz, dt n1, vbz vvn p-acp dt n1 c-crq dt n2 cc dt n1 vvb av, dt n1 xx vbg av vvn p-acp dt j n1.
and that whilst I do not forfeit the Churches Peace by scandalous Crimes, I do yet depart from God by hidden Iniquities? Can the erring Key open to me the Gate of Everlasting Life? I would fain believe, that the bringing of these secret sins to light,
and that while I do not forfeit the Churches Peace by scandalous Crimes, I do yet depart from God by hidden Iniquities? Can the erring Key open to me the Gate of Everlasting Life? I would fain believe, that the bringing of these secret Sins to Light,
but the Truth, which cannot be corrupted, will send us back again to that plain truth of our Saviour, If thou wilt enter into life, keep the commandments;
but the Truth, which cannot be corrupted, will send us back again to that plain truth of our Saviour, If thou wilt enter into life, keep the Commandments;
If after sin there were no hope of pardon upon new obedience, it would indeed be very grievous to be obliged to obey so perfect a Law under so bad a Penalty.
If After since there were no hope of pardon upon new Obedience, it would indeed be very grievous to be obliged to obey so perfect a Law under so bad a Penalty.
cs p-acp n1 pc-acp vbdr dx n1 pp-f n1 p-acp j n1, pn31 vmd av vbi av j pc-acp vbi vvn pc-acp vvi av j dt n1 p-acp av j dt n1.
It were intolerably hard indeed, if we were obliged, under penalty of Damnation, to perfect holiness all at once; (which burthen they bring upon themselves, who leave all to a Death-bed Repentance) if it would not turn to good account, to grow better, to press forward toward the mark of our high calling;
It were intolerably hard indeed, if we were obliged, under penalty of Damnation, to perfect holiness all At once; (which burden they bring upon themselves, who leave all to a Deathbed Repentance) if it would not turn to good account, to grow better, to press forward towards the mark of our high calling;
But the more earnestly we apply our minds to the duties of Repentance, and a Holy Life, the first discouragements will vanish the faster. But more particulary.
But the more earnestly we apply our minds to the duties of Repentance, and a Holy Life, the First discouragements will vanish the faster. But more particular.
cc-acp dt av-dc av-j pns12 vvb po12 n2 p-acp dt n2 pp-f n1, cc dt j n1, dt ord n2 vmb vvi dt jc. p-acp dc j-jn.
Should not the hope of Heaven have a strong influence upon a man endued with free-will, especially when join'd with the fear of Hell? Is there any difficulty in being concerned for Everlasting Salvation, in being afraid of Everlasting Burnings? And yet where this concern is, it cannot be hard to lay a good foundation of a new life.
Should not the hope of Heaven have a strong influence upon a man endued with freewill, especially when joined with the Fear of Hell? Is there any difficulty in being concerned for Everlasting Salvation, in being afraid of Everlasting Burnings? And yet where this concern is, it cannot be hard to lay a good Foundation of a new life.
and therefore why should it be thought a grievous thing, for his sake, especially when 'tis for our own too, to break off our sins by repentance? Besides, God hath not left us to grapple with our unruly Affections by the mere force of our own reasoning upon motives,
and Therefore why should it be Thought a grievous thing, for his sake, especially when it's for our own too, to break off our Sins by Repentance? Beside, God hath not left us to grapple with our unruly Affections by the mere force of our own reasoning upon motives,
cc av q-crq vmd pn31 vbi vvn dt j n1, p-acp po31 n1, av-j c-crq pn31|vbz p-acp po12 d av, pc-acp vvi a-acp po12 n2 p-acp n1? p-acp, np1 vhz xx vvn pno12 pc-acp vvi p-acp po12 j n2 p-acp dt j n1 pp-f po12 d vvg p-acp n2,
and for one that comes to riches and honour, perhaps ten find the greatest part of their care rewarded with nothing but experience of this world's uncertainty.
and for one that comes to riches and honour, perhaps ten find the greatest part of their care rewarded with nothing but experience of this world's uncertainty.
cc c-acp pi cst vvz p-acp n2 cc n1, av crd vvi dt js n1 pp-f po32 n1 vvn p-acp pix cc-acp n1 pp-f d ng1 n1.
But whoever made it his design and business to be saved, and in order to that to be good, who found it too hard for him? These and many other Arguments and invitations a man shall meet with at his first setting out to run the race of a Christian Life, which wonderfully break the difficulty of his undertaking. But,
But whoever made it his Design and business to be saved, and in order to that to be good, who found it too hard for him? These and many other Arguments and invitations a man shall meet with At his First setting out to run the raze of a Christian Life, which wonderfully break the difficulty of his undertaking. But,
p-acp r-crq vvd pn31 po31 n1 cc n1 pc-acp vbi vvn, cc p-acp n1 p-acp d pc-acp vbi j, r-crq vvd pn31 av av-j p-acp pno31? np1 cc d j-jn n2 cc n2 dt n1 vmb vvi p-acp p-acp po31 ord n-vvg av pc-acp vvi dt n1 pp-f dt njp n1, r-crq av-j vvb dt n1 pp-f po31 n-vvg. p-acp,
2. When he has arrived to a spirit and habit of Obedience, then is the Promise of Christ perfectly made good to him, that he shall find rest to his Soul. Then he can with full advantage compare that sweet freedom he enjoys from the tyranny of lust and passion, with that servitude in which he once was to inordinate desire, to foolish hope,
2. When he has arrived to a Spirit and habit of obedience, then is the Promise of christ perfectly made good to him, that he shall find rest to his Soul. Then he can with full advantage compare that sweet freedom he enjoys from the tyranny of lust and passion, with that servitude in which he once was to inordinate desire, to foolish hope,
Then he can compare the ease of going by one constant Rule of Piety and Honesty in all his ways, with the labour of serving divers and contrary Lusts,
Then he can compare the ease of going by one constant Rule of Piety and Honesty in all his ways, with the labour of serving diverse and contrary Lustiest,
cs pns31 vmb vvi dt n1 pp-f vvg p-acp crd j n1 pp-f n1 cc n1 p-acp d po31 n2, p-acp dt n1 pp-f vvg j cc j-jn n2,
Then he can compare the Comforts of a good Conscience, with that grief of being told by his own mind that he had done ill, which alone is more painful than all the hardships of Religion.
Then he can compare the Comforts of a good Conscience, with that grief of being told by his own mind that he had done ill, which alone is more painful than all the hardships of Religion.
For those very heights of Christianity, which at first troubled him most of all, he now finds to be the causes of the greatest satisfaction and delight.
For those very heights of Christianity, which At First troubled him most of all, he now finds to be the Causes of the greatest satisfaction and delight.
c-acp d j n2 pp-f np1, r-crq p-acp ord vvd pno31 av-ds pp-f d, pns31 av vvz pc-acp vbi dt n2 pp-f dt js n1 cc n1.
now that he has subdued his Passions to it, gives him a world of ease, and makes him feel a tranquility of mind which another man's malice cannot disturb.
now that he has subdued his Passion to it, gives him a world of ease, and makes him feel a tranquillity of mind which Another Man's malice cannot disturb.
Thus the purity of his desires and thoughts, and the altering of his natural temper from what it was, makes those good works to be performed with freedom and pleasure, which were once tedious and unnatural:
Thus the purity of his Desires and thoughts, and the altering of his natural temper from what it was, makes those good works to be performed with freedom and pleasure, which were once tedious and unnatural:
av dt n1 pp-f po31 n2 cc n2, cc dt n-vvg pp-f po31 j n1 p-acp r-crq pn31 vbds, vvz d j n2 pc-acp vbi vvn p-acp n1 cc n1, r-crq vbdr a-acp j cc j:
and left him free to enjoy all the reasonable pleasures of prosperity, without vain fears of what may happen hereafter, which is a Peace that the World can neither give, nor take away.
and left him free to enjoy all the reasonable pleasures of Prosperity, without vain fears of what may happen hereafter, which is a Peace that the World can neither give, nor take away.
But when all is done, what is dry reasoning upon these things, to a lively experience of them? And how can the Resentments of a good man's Soul be understood, without feeling them in our selves? They are Comforts too great for common expression:
But when all is done, what is dry reasoning upon these things, to a lively experience of them? And how can the Resentments of a good Man's Soul be understood, without feeling them in our selves? They Are Comforts too great for Common expression:
Little thanks therefore do they deserve from Jesus, or from his Disciples, who pretend to shew an easier way to Heaven than that of Repentance, and New Obedience.
Little thanks Therefore do they deserve from jesus, or from his Disciples, who pretend to show an Easier Way to Heaven than that of Repentance, and New obedience.
j n2 av vdb pns32 vvi p-acp np1, cc p-acp po31 n2, r-crq vvb p-acp vvb dt jc n1 p-acp n1 cs d pp-f n1, cc j n1.
that labour in which there is so much rest, unless by Rest we mean Laziness? Why should we at once cheat our selves of that true Rest which Christ promiseth under his Yoke,
that labour in which there is so much rest, unless by Rest we mean Laziness? Why should we At once cheat our selves of that true Rest which christ promises under his Yoke,
as our Lord hath forewarned us, and that in such plain and pregnant words, that if we well mark them, they will not suffer us to be deluded with false hopes.
as our Lord hath forewarned us, and that in such plain and pregnant words, that if we well mark them, they will not suffer us to be deluded with false hope's.
c-acp po12 n1 vhz vvn pno12, cc cst p-acp d j cc j n2, cst cs pns12 av vvb pno32, pns32 vmb xx vvi pno12 pc-acp vbi vvn p-acp j n2.
And every one that heareth these sayings of mine and doth them not (but expecteth to be saved another way) shall be likened unto a foolish man, who built his house upon the sand:
And every one that hears these sayings of mine and does them not (but Expects to be saved Another Way) shall be likened unto a foolish man, who built his house upon the sand:
cc d crd cst vvz d n2-vvg pp-f png11 cc vdz dt xx (cc-acp vvz pc-acp vbi vvn j-jn n1) vmb vbi vvn p-acp dt j n1, r-crq vvd po31 n1 p-acp dt n1:
THis saying was at first delivered for the Comfort of those Christians under Persecution, to whom St. Paul administers much Consolation in the latter part of this Chapter:
THis saying was At First Delivered for the Comfort of those Christians under Persecution, to whom Saint Paul administers much Consolation in the latter part of this Chapter:
d n1 vbds p-acp ord vvn p-acp dt n1 pp-f d np1 p-acp n1, p-acp ro-crq n1 np1 vvz d n1 p-acp dt d n1 pp-f d n1:
5. The certain assurance we have of all this, and that is implied in the first words, we know; we know that all things work together for good to them that love God.
5. The certain assurance we have of all this, and that is implied in the First words, we know; we know that all things work together for good to them that love God.
crd dt j n1 pns12 vhb pp-f d d, cc d vbz vvn p-acp dt ord n2, pns12 vvb; pns12 vvb cst d n2 vvi av p-acp j p-acp pno32 cst vvb np1.
for he that searcheth the hearts knoweth what is the mind of the Spirit, &c. The meaning of which is this, That when we are under any Affliction, we know not whether it be best for us to be delivered,
for he that Searches the hearts Knoweth what is the mind of the Spirit, etc. The meaning of which is this, That when we Are under any Affliction, we know not whither it be best for us to be Delivered,
it is therefore no small privilege of a good man, that his Piety and sincere Love to God, does not only keep him from the harm which may come of a plentiful enjoyment of worldly Blessings,
it is Therefore no small privilege of a good man, that his Piety and sincere Love to God, does not only keep him from the harm which may come of a plentiful enjoyment of worldly Blessings,
2. Although this meaning is by no means to be excluded, yet the principal sense seems to be this, That even all those things which we are naturally afraid of,
2. Although this meaning is by no means to be excluded, yet the principal sense seems to be this, That even all those things which we Are naturally afraid of,
crd cs d n1 vbz p-acp dx n2 pc-acp vbi vvn, av dt j-jn n1 vvz pc-acp vbi d, cst av d d n2 r-crq pns12 vbr av-j j pp-f,
This, I say, is the principal sense, because it was the Apostle's Design in this Chapter to support the minds of the Christians to whom he wrote, under the troubles they endured for the sake of Christ.
This, I say, is the principal sense, Because it was the Apostle's Design in this Chapter to support the minds of the Christians to whom he wrote, under the Troubles they endured for the sake of christ.
For the number of them cannot dismay us, where without exception to any one, provision is made aagainst All; where the remedy will not fail, not only if any one,
For the number of them cannot dismay us, where without exception to any one, provision is made against All; where the remedy will not fail, not only if any one,
p-acp dt n1 pp-f pno32 vmbx vvi pno12, c-crq p-acp n1 p-acp d crd, n1 vbz vvn p-acp d; c-crq dt n1 vmb xx vvi, xx av-j cs d pi,
which, as I take it, is intimated in that expression of working together. All things shall work together for good, &c. For here are these two particulars to be observed. (1.) That there is a natural tendency in these Evils themselves to procure us some good. (2.) That nevertheless there must be a concurrence of other Causes to effect it.
which, as I take it, is intimated in that expression of working together. All things shall work together for good, etc. For Here Are these two particulars to be observed. (1.) That there is a natural tendency in these Evils themselves to procure us Some good. (2.) That nevertheless there must be a concurrence of other Causes to Effect it.
r-crq, c-acp pns11 vvb pn31, vbz vvn p-acp d n1 pp-f vvg av. av-d n2 vmb vvi av p-acp j, av p-acp av vbr d crd n2-j pc-acp vbi vvn. (crd) cst pc-acp vbz dt j n1 p-acp d n2-jn px32 pc-acp vvi pno12 d j. (crd) cst av pc-acp vmb vbi dt n1 pp-f j-jn n2 pc-acp vvi pn31.
And therefore when God afflicts any good man, we may be sure he delights not in the pain which he suffers, no nor does he afflict him merely to shew his Soveraignty and Dominion over him;
And Therefore when God afflicts any good man, we may be sure he delights not in the pain which he suffers, no nor does he afflict him merely to show his Sovereignty and Dominion over him;
cc av c-crq np1 vvz d j n1, pns12 vmb vbi j pns31 vvz xx p-acp dt n1 r-crq pns31 vvz, uh-dx ccx vdz pns31 vvi pno31 av-j pc-acp vvi po31 n1 cc n1 p-acp pno31;
And we know it by undeniable experience, that an uninterrupted prosperity in this life, is that which the weakness of our Nature could bear as little, as the other extreme;
And we know it by undeniable experience, that an uninterrupted Prosperity in this life, is that which the weakness of our Nature could bear as little, as the other extreme;
cc pns12 vvb pn31 p-acp j n1, cst dt j-vvn n1 p-acp d n1, vbz d r-crq dt n1 pp-f po12 n1 vmd vvi p-acp j, c-acp dt j-jn j-jn;
Therefore also, if more burthens than one are upon him at the same time, or if one follows upon the neck of another, that none of them could be well spared:
Therefore also, if more burdens than one Are upon him At the same time, or if one follows upon the neck of Another, that none of them could be well spared:
av av, cs av-dc n2 cs pi vbr p-acp pno31 p-acp dt d n1, cc cs crd vvz p-acp dt n1 pp-f n-jn, cst pix pp-f pno32 vmd vbi av vvn:
and that because it seems they are so far from being ill meant by Providence towards us, that they are chosen by God as proper means working for our good;
and that Because it seems they Are so Far from being ill meant by Providence towards us, that they Are chosen by God as proper means working for our good;
cc d c-acp pn31 vvz pns32 vbr av av-j p-acp vbg j-jn vvd p-acp n1 p-acp pno12, cst pns32 vbr vvn p-acp np1 c-acp j n2 vvg p-acp po12 j;
For if any thing that is grievous befals us by his Providence, he will not deny us that inward assistance of his Holy Spirit towards a good use of it, which is needful,
For if any thing that is grievous befalls us by his Providence, he will not deny us that inward assistance of his Holy Spirit towards a good use of it, which is needful,
and by that Grace of God which disposed him to make a good use of them, that he could not but acknowledge the Truth and Fidelity of God upon this account,
and by that Grace of God which disposed him to make a good use of them, that he could not but acknowledge the Truth and Fidis of God upon this account,
cc p-acp d n1 pp-f np1 r-crq vvd pno31 pc-acp vvi dt j n1 pp-f pno32, cst pns31 vmd xx cc-acp vvi dt n1 cc n1 pp-f np1 p-acp d n1,
They work as Occasions and Means, God works as the Supream Director and Mover, but it is our part to work as the immediate Instruments of our own good,
They work as Occasions and Means, God works as the Supreme Director and Mover, but it is our part to work as the immediate Instruments of our own good,
pns32 vvb p-acp n2 cc n2, np1 vvz p-acp dt j n1 cc n1, cc-acp pn31 vbz po12 n1 pc-acp vvi p-acp dt j n2 pp-f po12 d j,
though in all their Prayers for temporal things, to submit their Desires intirely to the Will and good disposal of the Almighty, who would accordingly answer them, by doing what was best for them.
though in all their Prayers for temporal things, to submit their Desires entirely to the Will and good disposal of the Almighty, who would accordingly answer them, by doing what was best for them.
to consider the Soveraignty, Wisdom and Goodness of God, the Vanity of this World, our infinite concerns in a better life, more seriously and closely than we have done;
to Consider the Sovereignty, Wisdom and goodness of God, the Vanity of this World, our infinite concerns in a better life, more seriously and closely than we have done;
pc-acp vvi dt n1, n1 cc n1 pp-f np1, dt n1 pp-f d n1, po12 j vvz p-acp dt jc n1, av-dc av-j cc av-j cs pns12 vhb vdn;
Now where such Dispositions as these are followed, there all the good fruits of worldly Evils will grow plentifully, which, what they are, comes next to be considered;
Now where such Dispositions as these Are followed, there all the good fruits of worldly Evils will grow plentifully, which, what they Are, comes next to be considered;
av c-crq d n2 c-acp d vbr vvn, a-acp d dt j n2 pp-f j n2-jn vmb vvi av-j, r-crq, r-crq pns32 vbr, vvz ord pc-acp vbi vvn;
and that through the Grace of God, and our own using them aright, and cherishing those good inclinations and dispositions which they beget in our minds, they will actually produce the good ends for which they are sent.
and that through the Grace of God, and our own using them aright, and cherishing those good inclinations and dispositions which they beget in our minds, they will actually produce the good ends for which they Are sent.
cc cst p-acp dt n1 pp-f np1, cc po12 d vvg pno32 av, cc vvg d j n2 cc n2 r-crq pns32 vvb p-acp po12 n2, pns32 vmb av-j vvi dt j n2 p-acp r-crq pns32 vbr vvn.
Thus Joseph who was designed by Providence to be so great a Man in Egypt, when it was to be the Granary of that part of the World, was first to be sold like a Slave,
Thus Joseph who was designed by Providence to be so great a Man in Egypt, when it was to be the Granary of that part of the World, was First to be sold like a Slave,
av np1 r-crq vbds vvn p-acp n1 pc-acp vbi av j dt n1 p-acp np1, c-crq pn31 vbds pc-acp vbi dt n1 pp-f d n1 pp-f dt n1, vbds ord pc-acp vbi vvn av-j dt n1,
How often is it seen, that a man's best chance that ever he had, arose from a disappointment? And this after those methods of his own designing which he built confidently upon, turned to no account? But then all the Adversities of good men will not admit of this answer;
How often is it seen, that a Man's best chance that ever he had, arose from a disappointment? And this After those methods of his own designing which he built confidently upon, turned to no account? But then all the Adversities of good men will not admit of this answer;
uh-crq av vbz pn31 vvn, cst dt ng1 js n1 cst av pns31 vhd, vvd p-acp dt n1? cc d p-acp d n2 pp-f po31 d vvg r-crq pns31 vvd av-j p-acp, vvn p-acp dx n1? p-acp av d dt n2 pp-f j n2 vmb xx vvi pp-f d n1;
For the making out of which, I need to insist upon no other ground but this, That there is no Christian Virtue which is not this way plainly improvable to greater perfection.
For the making out of which, I need to insist upon no other ground but this, That there is no Christian Virtue which is not this Way plainly improvable to greater perfection.
but most assuredly, Contentation, Patience and Ingenuity in Religion, in opposition to serving God out of a Mercenary hope of this World's Blessings from him, are for the most part but little used,
but most assuredly, Contentation, Patience and Ingenuity in Religion, in opposition to serving God out of a Mercenary hope of this World's Blessings from him, Are for the most part but little used,
But (2.) whatever Virtues they are that shine forth in a prosperous condition, they are capable of being wrought to a higher degree of perfection under the contrary.
But (2.) whatever Virtues they Are that shine forth in a prosperous condition, they Are capable of being wrought to a higher degree of perfection under the contrary.
Nay, he wisely considers, that Afflictions are the Tokens of God's Paternal Love to him, and is therefore thankful for that goodness from whence they came.
Nay, he wisely considers, that Afflictions Are the Tokens of God's Paternal Love to him, and is Therefore thankful for that Goodness from whence they Come.
uh-x, pns31 av-j vvz, cst n2 vbr dt n2 pp-f npg1 j n1 p-acp pno31, cc vbz av j p-acp d n1 p-acp c-crq pns32 vvd.
Humility towards God and Man is another Ornament of a prosperous state, but it is by no means laid aside under the troubles of Life, which oblige us more effectually to acknowledge the Sovereign Power and unsearchable Wisdom of God,
Humility towards God and Man is Another Ornament of a prosperous state, but it is by no means laid aside under the Troubles of Life, which oblige us more effectually to acknowledge the Sovereign Power and unsearchable Wisdom of God,
n1 p-acp np1 cc n1 vbz j-jn n1 pp-f dt j n1, cc-acp pn31 vbz p-acp dx n2 vvn av p-acp dt n2 pp-f n1, r-crq vvb pno12 dc av-j pc-acp vvi dt j-jn n1 cc j n1 pp-f np1,
and with Job to humble our selves before him in dust and ashes; which also because they level us with those that were once below us, do therefore make us see how vain a thing it is to glory in worldly things,
and with Job to humble our selves before him in dust and Ashes; which also Because they level us with those that were once below us, do Therefore make us see how vain a thing it is to glory in worldly things,
cc p-acp n1 p-acp j po12 n2 p-acp pno31 p-acp n1 cc n2; r-crq av c-acp pns32 vvb pno12 p-acp d cst vbdr a-acp p-acp pno12, vdb av vvi pno12 vvi c-crq j dt n1 pn31 vbz p-acp n1 p-acp j n2,
Moreover, do we learn Charity and Compassion towards our Brethren, by that ability which God gives us to be helpful to them that need? I add also, that we learn it yet more perfectly by feeling our selves that which in others proves us to be Merciful and Compassionate towards them.
Moreover, do we Learn Charity and Compassion towards our Brothers, by that ability which God gives us to be helpful to them that need? I add also, that we Learn it yet more perfectly by feeling our selves that which in Others Proves us to be Merciful and Compassionate towards them.
and a quiet expectation of Death may be gained and demonstrated in the fulness of prosperity, the declining and abatement of it will not hinder but rather promote these dispositions;
and a quiet expectation of Death may be gained and demonstrated in the fullness of Prosperity, the declining and abatement of it will not hinder but rather promote these dispositions;
cc dt j-jn n1 pp-f n1 vmb vbi vvn cc vvn p-acp dt n1 pp-f n1, dt j-vvg cc n1 pp-f pn31 vmb xx vvi cc-acp av-c vvd d n2;
now no chastning for the present is joyous but grievous, nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
now not chastening for the present is joyous but grievous, nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them which Are exercised thereby.
av xx vvg p-acp dt j vbz j p-acp j, av av pn31 vvz dt j n1 pp-f n1 p-acp pno32 r-crq vbr vvn av.
Now this I say, that if all evils work together for good, then I know the degree of that good which is wrought, to be greater than the degree of that evil by which it is wrought;
Now this I say, that if all evils work together for good, then I know the degree of that good which is wrought, to be greater than the degree of that evil by which it is wrought;
av d pns11 vvb, cst cs d n2-jn vvb av p-acp j, cs pns11 vvb dt n1 pp-f cst j r-crq vbz vvn, pc-acp vbi jc cs dt n1 pp-f d n-jn p-acp r-crq pn31 vbz vvn;
Wherefore also if the evil be very great, the good will be proportionably greater, and by consequence the greatest evil that can befal a good man, will through the Grace of God and his own Care, redound to a good greater than it self.
Wherefore also if the evil be very great, the good will be proportionably greater, and by consequence the greatest evil that can befall a good man, will through the Grace of God and his own Care, redound to a good greater than it self.
c-crq av cs dt j-jn vbi av j, dt j vmb vbi av-j jc, cc p-acp n1 dt js n-jn cst vmb vvi dt j n1, vmb p-acp dt n1 pp-f np1 cc po31 d n1, vvb p-acp dt j jc cs pn31 n1.
For (1.) the change which is made in a good Christian's mind for the better, cannot well be so sensible as the alteration which is made in his outward Correction, by any considerable cost or pain.
For (1.) the change which is made in a good Christian's mind for the better, cannot well be so sensible as the alteration which is made in his outward Correction, by any considerable cost or pain.
p-acp (crd) dt n1 r-crq vbz vvn p-acp dt j njp|vbz vvb p-acp dt jc, vmbx av vbb av j c-acp dt n1 r-crq vbz vvn p-acp po31 j n1, p-acp d j n1 cc n1.
so great an alteration must needs be felt, but the difference between the degrees of Piety and Wisdom, is not so sensible as the difference between a state of Virtue on the one hand,
so great an alteration must needs be felt, but the difference between the Degrees of Piety and Wisdom, is not so sensible as the difference between a state of Virtue on the one hand,
av j dt n1 vmb av vbi vvn, cc-acp dt n1 p-acp dt n2 pp-f n1 cc n1, vbz xx av j c-acp dt n1 p-acp dt n1 pp-f n1 p-acp dt crd n1,
because we were not aware of that danger we were running into, if God had not applied a timely prevention, who consults our safety, not always by staying till a sudden remedy is needful,
Because we were not aware of that danger we were running into, if God had not applied a timely prevention, who consults our safety, not always by staying till a sudden remedy is needful,
c-acp pns12 vbdr xx j pp-f d n1 pns12 vbdr vvg p-acp, cs np1 vhd xx vvn dt j n1, r-crq vvz po12 n1, xx av p-acp vvg p-acp dt j n1 vbz j,
and so we may rest, without the trouble of any objection, upon the truth of God's word, That upon our prayer and submission, no ill ever has or shall befal us in this World, without redounding to a greater good.
and so we may rest, without the trouble of any objection, upon the truth of God's word, That upon our prayer and submission, no ill ever has or shall befall us in this World, without redounding to a greater good.
cc av pns12 vmb vvi, p-acp dt n1 pp-f d n1, p-acp dt n1 pp-f npg1 n1, cst p-acp po12 n1 cc n1, dx j-jn av vhz cc vmb vvi pno12 p-acp d n1, p-acp j-vvg p-acp dt jc j.
to all righteous and godly persons, who are said in the very next words to be called according to purpose, that is, who answer their call to Christianity by a stedfast purpose of Heart to live according to it,
to all righteous and godly Persons, who Are said in the very next words to be called according to purpose, that is, who answer their call to Christianity by a steadfast purpose of Heart to live according to it,
p-acp d j cc j n2, r-crq vbr vvn p-acp dt av ord n2 pc-acp vbi vvn vvg p-acp n1, cst vbz, r-crq vvb po32 n1 p-acp np1 p-acp dt j n1 pp-f n1 pc-acp vvi vvg p-acp pn31,
they have had experience of his goodness, and do love him above all things, and therefore are always disposed to take every thing in good part from him, believing in his Wisdom and Goodness.
they have had experience of his Goodness, and do love him above all things, and Therefore Are always disposed to take every thing in good part from him, believing in his Wisdom and goodness.
pns32 vhb vhn n1 pp-f po31 n1, cc vdb vvi pno31 p-acp d n2, cc av vbr av vvn pc-acp vvi d n1 p-acp j n1 p-acp pno31, vvg p-acp po31 n1 cc n1.
Finally, they have a Title to the special Grace and Favour of God already, and therefore cannot fail of more abundant supplies upon all needful occasions.
Finally, they have a Title to the special Grace and Favour of God already, and Therefore cannot fail of more abundant supplies upon all needful occasions.
av-j, pns32 vhb dt n1 p-acp dt j n1 cc n1 pp-f np1 av, cc av vmbx vvi pp-f dc j n2 p-acp d j n2.
Upon all these accounts, which it is sufficient but just to mention, it is evident that a sincere Lover of God hath so many advantages towards making the best use of all accidents of Life, that we may be assured they will work together for his good.
Upon all these accounts, which it is sufficient but just to mention, it is evident that a sincere Lover of God hath so many advantages towards making the best use of all accidents of Life, that we may be assured they will work together for his good.
p-acp d d n2, r-crq pn31 vbz j p-acp j pc-acp vvi, pn31 vbz j cst dt j n1 pp-f np1 vhz av d n2 p-acp vvg dt js n1 pp-f d n2 pp-f n1, cst pns12 vmb vbi vvn pns32 vmb vvi av p-acp po31 j.
But how do we know it? We know it many ways. (1.) From the goodness of God, who does not delight in the grief of any of his Creatures, much less of those that love him.
But how do we know it? We know it many ways. (1.) From the Goodness of God, who does not delight in the grief of any of his Creatures, much less of those that love him.
p-acp q-crq vdb pns12 vvb pn31? pns12 vvb pn31 d n2. (crd) p-acp dt n1 pp-f np1, r-crq vdz xx vvi p-acp dt n1 pp-f d pp-f po31 n2, av-d av-dc pp-f d cst vvb pno31.
finally, since we know all this, and are as certain of it as the goodness of God, as the meritorious Death and Passion of our Saviour, as the reasonableness of the thing, and as the promise of God can make us;
finally, since we know all this, and Are as certain of it as the Goodness of God, as the meritorious Death and Passion of our Saviour, as the reasonableness of the thing, and as the promise of God can make us;
and therefore that we be throughly persuaded to secure all the good things to our selves we have been considering, either by keeping always a good Conscience, or by unfeigned Repentance.
and Therefore that we be thoroughly persuaded to secure all the good things to our selves we have been considering, either by keeping always a good Conscience, or by unfeigned Repentance.
cc av cst pns12 vbb av-j vvn pc-acp vvi d dt j n2 p-acp po12 n2 pns12 vhb vbn vvg, av-d p-acp vvg av dt j n1, cc p-acp j n1.
1. How this Doctrine doth consist with Prayers and Endeavours against Adversity, and how far it is a Rule to such Prayers and Endeavours. 1. How it consists with them.
1. How this Doctrine does consist with Prayers and Endeavours against Adversity, and how Far it is a Rule to such Prayers and Endeavours. 1. How it consists with them.
crd c-crq d n1 vdz vvi p-acp n2 cc n2 p-acp n1, cc c-crq av-j pn31 vbz dt n1 p-acp d n2 cc n2. crd c-crq pn31 vvz p-acp pno32.
why does the Church pray against all Adversity? Why do religious men avoid it as well as they can, no less than the rest of the World? It should seem more agreeable to their faith in God in general,
why does the Church pray against all Adversity? Why do religious men avoid it as well as they can, no less than the rest of the World? It should seem more agreeable to their faith in God in general,
So that none seem to believe in good earnest what we pretend to know, unless perhaps something of this may be seen in those who affect poverty, renounce all propriety in worldly Goods, impair their Health by a sparing and ill Diet,
So that none seem to believe in good earnest what we pretend to know, unless perhaps something of this may be seen in those who affect poverty, renounce all propriety in worldly Goods, impair their Health by a sparing and ill Diet,
av cst pix vvb pc-acp vvi p-acp j n1 r-crq pns12 vvb pc-acp vvi, cs av pi pp-f d vmb vbi vvn p-acp d r-crq vvb n1, vvb d n1 p-acp j n2-j, vvi po32 n1 p-acp dt vvg cc j-jn n1,
or pulling it upon our selves, unless good could come to us no other way, which is contrary to what the Text affirms, which says, All things shall work together for good.
or pulling it upon our selves, unless good could come to us no other Way, which is contrary to what the Text affirms, which Says, All things shall work together for good.
cc vvg pn31 p-acp po12 n2, cs j vmd vvi p-acp pno12 av-dx j-jn n1, r-crq vbz j-jn p-acp r-crq dt n1 vvz, r-crq vvz, d n2 vmb vvi av p-acp j.
2. One principal Reason why all things work together for good, is this, Because it is God that out of all things chuses that which he sees is the best for us.
2. One principal Reason why all things work together for good, is this, Because it is God that out of all things chooses that which he sees is the best for us.
crd crd j-jn n1 c-crq d n2 vvi av p-acp j, vbz d, c-acp pn31 vbz np1 cst av pp-f d n2 vvz cst r-crq pns31 vvz vbz dt js p-acp pno12.
Now the avoiding of Adversity is so far from being inconsistent with this belief, that on the other hand, to bring it upon our selves, would destroy a main reason of it, viz. That it is of God's chusing, and not our own.
Now the avoiding of Adversity is so Far from being inconsistent with this belief, that on the other hand, to bring it upon our selves, would destroy a main reason of it, viz. That it is of God's choosing, and not our own.
av dt vvg pp-f n1 vbz av av-j p-acp vbg j p-acp d n1, cst p-acp dt j-jn n1, pc-acp vvi pn31 p-acp po12 n2, vmd vvi dt j n1 pp-f pn31, n1 cst pn31 vbz pp-f npg1 vvg, cc xx po12 d.
for these wretched Inclinations do not grow from any necessary ingredient in our Natures, they do not arise from any thing that belongs to our Essence;
for these wretched Inclinations do not grow from any necessary ingredient in our Nature's, they do not arise from any thing that belongs to our Essence;
p-acp d j n2 vdb xx vvi p-acp d j n1 p-acp po12 n2, pns32 vdb xx vvi p-acp d n1 cst vvz p-acp po12 n1;
And therefore those Philosophers that would teach men to live without fear, and without pain, let what outward things happen to them that could happen, were mere Romantick Pretenders,
And Therefore those Philosophers that would teach men to live without Fear, and without pain, let what outward things happen to them that could happen, were mere Romantic Pretenders,
cc av d n2 cst vmd vvi n2 pc-acp vvi p-acp n1, cc p-acp n1, vvb r-crq j n2 vvb p-acp pno32 cst vmd vvi, vbdr j j n2,
And what inconsistence is there, between keeping off those Evils by our Prayers and Endeavours, which 'tis impossible for humane Nature not to recoil from;
And what inconsistence is there, between keeping off those Evils by our Prayers and Endeavours, which it's impossible for humane Nature not to recoil from;
cc q-crq n1 vbz a-acp, p-acp vvg a-acp d n2-jn p-acp po12 n2 cc n2, r-crq pn31|vbz j p-acp j n1 xx pc-acp vvi p-acp;
because it plainly appears to be his will and pleasure that we should undergo them? Thus our Blessed Saviour, who was never contrary to himself, on the one hand bad his Disciples rejoyce, and be exceeding glad,
Because it plainly appears to be his will and pleasure that we should undergo them? Thus our Blessed Saviour, who was never contrary to himself, on the one hand bade his Disciples rejoice, and be exceeding glad,
when they were persecuted in one city, he bad them flee to another. Nay, though he himself, for the joy that was set before him, endured the cross, despising the shame;
when they were persecuted in one City, he bade them flee to Another. Nay, though he himself, for the joy that was Set before him, endured the cross, despising the shame;
he yet nevertheless testified the reluctance of Humane Nature in that Prayer, Father, if it be possible, let this cup pass from me, which yet was no ways inconsistent with his submission,
he yet nevertheless testified the reluctance of Humane Nature in that Prayer, Father, if it be possible, let this cup pass from me, which yet was no ways inconsistent with his submission,
pns31 av av vvn dt n1 pp-f j n1 p-acp d n1, n1, cs pn31 vbb j, vvb d n1 vvi p-acp pno11, r-crq av vbds dx n2 j p-acp po31 n1,
And the more particular our desires are, for the most part they ought to be offered with more express reservations to God's supream and wise disposal of us.
And the more particular our Desires Are, for the most part they ought to be offered with more express reservations to God's supreme and wise disposal of us.
2. The assurance we have that all things will work together for good, is a close restraint from the use of all unlawful methods in keeping off the evils of life.
2. The assurance we have that all things will work together for good, is a close restraint from the use of all unlawful methods in keeping off the evils of life.
crd dt n1 pns12 vhb d d n2 vmb vvi av p-acp j, vbz dt j n1 p-acp dt n1 pp-f d j n2 p-acp vvg a-acp dt n2-jn pp-f n1.
When we prosecute our worldly designs with Heat and Passion, it happens not seldom that we strive against God's purpose to do us a greater good by a disappointment;
When we prosecute our worldly designs with Heat and Passion, it happens not seldom that we strive against God's purpose to do us a greater good by a disappointment;
c-crq pns12 vvb po12 j n2 p-acp n1 cc n1, pn31 vvz xx av cst pns12 vvb p-acp npg1 n1 pc-acp vdi pno12 dt jc j p-acp dt n1;
Does not his fulness lead him to forget God? Do not his Pleasures carry him away into Intemperance? Does not his greatness lift him up with pride? Are not his Affections captivated by this World? Are his Fortunes made to administer to Piety towards God,
Does not his fullness led him to forget God? Do not his Pleasures carry him away into Intemperance? Does not his greatness lift him up with pride? are not his Affections captivated by this World? are his Fortune's made to administer to Piety towards God,
vdz xx po31 n1 vvi pno31 pc-acp vvi np1? vdb xx po31 n2 vvi pno31 av p-acp n1? vdz xx po31 n1 vvd pno31 a-acp p-acp n1? vbr xx po31 n2 vvn p-acp d n1? vbr po31 n2 vvd pc-acp vvi p-acp n1 p-acp np1,
and Charity to men, or to provide for the Lusts of the Flesh? And will he be the better or the worse for them in the end? These are the material Questions.
and Charity to men, or to provide for the Lustiest of the Flesh? And will he be the better or the Worse for them in the end? These Are the material Questions.
cc n1 p-acp n2, cc pc-acp vvi p-acp dt n2 pp-f dt n1? cc vmb pns31 vbb dt jc cc dt av-jc p-acp pno32 p-acp dt n1? d vbr dt j-jn n2.
3. If all things shall work together for good to them that love God, then may a good man, without any abatement of his present Comfort, reckon upon all the uncertainties and Vicissitudes of this World.
3. If all things shall work together for good to them that love God, then may a good man, without any abatement of his present Comfort, reckon upon all the uncertainties and Vicissitudes of this World.
crd cs d n2 vmb vvi av p-acp j p-acp pno32 cst vvb np1, av vmb dt j n1, p-acp d n1 pp-f po31 j n1, vvb p-acp d dt n2 cc n2 pp-f d n1.
and nothing is left but the guilty remembrance of having abused them to Folly and Lust? I know not what difference there may be upon other accounts between the satisfaction which the good things of this life yield to a wise man on the one side,
and nothing is left but the guilty remembrance of having abused them to Folly and Lust? I know not what difference there may be upon other accounts between the satisfaction which the good things of this life yield to a wise man on the one side,
But on the other hand, how extravagantly soever a licentious man pleases himself, and indulges his Appetites in his prosperity, he is all the while beholden to ignorance,
But on the other hand, how extravagantly soever a licentious man Pleases himself, and indulges his Appetites in his Prosperity, he is all the while beholden to ignorance,
p-acp p-acp dt j-jn n1, c-crq av-j av dt j n1 vvz px31, cc vvz po31 n2 p-acp po31 n1, pns31 vbz d dt n1 vvi p-acp n1,
that he is well to day, but may be as ill to morrow; and if he believes this, it strikes him into a dulness, and damps his spirits, and spoils all his gaiety.
that he is well to day, but may be as ill to morrow; and if he believes this, it strikes him into a dullness, and damps his spirits, and spoils all his gaiety.
cst pns31 vbz av p-acp n1, cc-acp vmb vbi a-acp j-jn p-acp n1; cc cs pns31 vvz d, pn31 vvz pno31 p-acp dt n1, cc n2-jn po31 n2, cc vvz d po31 n1.
For surely that belief which supports any man under any evil when 'tis present, will not let him feel any disturbance at all from the possibility of it when 'tis not present.
For surely that belief which supports any man under any evil when it's present, will not let him feel any disturbance At all from the possibility of it when it's not present.
c-acp av-j cst n1 r-crq vvz d n1 p-acp d n-jn c-crq pn31|vbz j, vmb xx vvi pno31 vvi d n1 p-acp d p-acp dt n1 pp-f pn31 c-crq pn31|vbz xx j.
and that he would please to send us that which he sees is most expedient for us? If my whole Fortune in the World depended upon an Affair too intricate for my skill,
and that he would please to send us that which he sees is most expedient for us? If my Whole Fortune in the World depended upon an Affair too intricate for my skill,
why should we doubt to commend our selves to God, by Prayers and Repentance, and doing his Will? And then why should we doubt whether it will go well with us at last? If it were possible that any thing should be hid from God,
why should we doubt to commend our selves to God, by Prayers and Repentance, and doing his Will? And then why should we doubt whither it will go well with us At last? If it were possible that any thing should be hid from God,
q-crq vmd pns12 vvi pc-acp vvi po12 n2 p-acp np1, p-acp n2 cc n1, cc vdg png31 n1? cc av q-crq vmd pns12 vvi cs pn31 vmb vvi av p-acp pno12 p-acp ord? cs pn31 vbdr j cst d n1 vmd vbi vvn p-acp np1,
and because they live in this World without loving and fearing God, they sustain the present punishment of living in this World without putting their trust in him, i. e. without the greatest comfort of life, to which the whole World cannot afford the like.
and Because they live in this World without loving and fearing God, they sustain the present punishment of living in this World without putting their trust in him, i. e. without the greatest Comfort of life, to which the Whole World cannot afford the like.
cc c-acp pns32 vvb p-acp d n1 p-acp vvg cc vvg np1, pns32 vvb dt j n1 pp-f vvg p-acp d n1 p-acp vvg po32 n1 p-acp pno31, sy. sy. p-acp dt js n1 pp-f n1, p-acp r-crq dt j-jn n1 vmbx vvi dt j.
and look forward upon the remaining part of our life, with an unalterable Resolution not to forfeit our Interest in the special Grace and Providence of God,
and look forward upon the remaining part of our life, with an unalterable Resolution not to forfeit our Interest in the special Grace and Providence of God,
cc vvb av-j p-acp dt j-vvg n1 pp-f po12 n1, p-acp dt j n1 xx pc-acp vvi po12 n1 p-acp dt j n1 cc n1 pp-f np1,
and death it self shall work the greatest good of all for us, in delivering of us from this evil body which our Saviour will change into the likeness of his glorious body, according to his wonderful working, whereby he is able to subdue all things unto himself.
and death it self shall work the greatest good of all for us, in delivering of us from this evil body which our Saviour will change into the likeness of his glorious body, according to his wondered working, whereby he is able to subdue all things unto himself.
Wherefore my beloved, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know your labour shall not be in vain in the Lord.
Wherefore my Beloved, be you steadfast, Unmovable, always abounding in the work of the Lord, forasmuch as you know your labour shall not be in vain in the Lord.
c-crq po11 j-vvn, vbb pn22 j, j, av vvg p-acp dt n1 pp-f dt n1, av c-acp pn22 vvb po22 n1 vmb xx vbi p-acp j p-acp dt n1.
THE former part of the Text, That which hath been, now is, and that which is to be, hath already been, is in sense the same with v. 9. ch. 1. There is no new thing under the Sun;
THE former part of the Text, That which hath been, now is, and that which is to be, hath already been, is in sense the same with v. 9. changed. 1. There is no new thing under the Sun;
dt j n1 pp-f dt n1, cst r-crq vhz vbn, av vbz, cc cst r-crq vbz pc-acp vbi, vhz av vbn, vbz p-acp n1 dt d p-acp n1 crd vvn. crd pc-acp vbz dx j n1 p-acp dt n1;
God repuireth that which is past, seems to have this meaning, that God still requireth the same behaviour from us, that he hath ever required of those that have been before us.
God repuireth that which is past, seems to have this meaning, that God still requires the same behaviour from us, that he hath ever required of those that have been before us.
np1 vvz cst r-crq vbz j, vvz pc-acp vhi d n1, cst np1 av vvz dt d n1 p-acp pno12, cst pns31 vhz av vvn pp-f d cst vhb vbn p-acp pno12.
Now these sayings are to be understood, as many other Moral and Proverbial sayings are, where what is universally affirmed is to be understood as to the greater part.
Now these sayings Are to be understood, as many other Moral and Proverbial sayings Are, where what is universally affirmed is to be understood as to the greater part.
av d n2-vvg vbr pc-acp vbi vvn, c-acp d j-jn n1 cc np1 n2-vvg vbr, c-crq r-crq vbz av-j vvn vbz pc-acp vbi vvn a-acp p-acp dt jc n1.
and the Vicissitudes of good and evil which they undergo, these varieties are still so repeated in the several Ages of the World, that the difference is not so considerable as the agreement;
and the Vicissitudes of good and evil which they undergo, these varieties Are still so repeated in the several Ages of the World, that the difference is not so considerable as the agreement;
cc dt n2 pp-f j cc j-jn r-crq pns32 vvb, d n2 vbr av av vvn p-acp dt j n2 pp-f dt n1, cst dt n1 vbz xx av j c-acp dt n1;
not always the like Sunshine or Rain, fair or foul Weather, barren or fruitful Seasons; yet still the same Spring, Summer, Winter, and Autum, do return in their course.
not always the like Sunshine or Rain, fair or foul Weather, barren or fruitful Seasons; yet still the same Spring, Summer, Winter, and Autumn, do return in their course.
xx av dt j n1 cc n1, j cc j n1, j cc j n2; av av dt d n1, n1, n1, cc n1, vdb vvi p-acp po32 n1.
For in all times from the beginning to the end of the World, the Moral part of Religion is the same, viz. to fear God, to be Just and Charitable to men,
For in all times from the beginning to the end of the World, the Moral part of Religion is the same, viz. to Fear God, to be Just and Charitable to men,
And therefore because it is the good and the evil that happens to men, which makes up a great part of the History of the World, they must be in great part the same things that are brought over again.
And Therefore Because it is the good and the evil that happens to men, which makes up a great part of the History of the World, they must be in great part the same things that Are brought over again.
cc av c-acp pn31 vbz dt j cc dt n-jn cst vvz p-acp n2, r-crq vvz a-acp dt j n1 pp-f dt n1 pp-f dt n1, pns32 vmb vbi p-acp j n1 dt d n2 cst vbr vvn a-acp av.
and all their Sins to ripen into those Mischiefs which they naturally produce: In which also it is not hard to trace the footsteps of a Divine Vengeance.
and all their Sins to ripen into those Mischiefs which they naturally produce: In which also it is not hard to trace the footsteps of a Divine Vengeance.
cc d po32 n2 pc-acp vvi p-acp d n2 r-crq pns32 av-j vvi: p-acp r-crq av pn31 vbz xx j pc-acp vvi dt n2 pp-f dt j-jn n1.
Through the over-ruling Providence of God, things do sometimes happen otherwise than by common Rules, which though it does not fall out so seldom as to be always new and surprizing,
Through the overruling Providence of God, things do sometime happen otherwise than by Common Rules, which though it does not fallen out so seldom as to be always new and surprising,
p-acp dt j n1 pp-f np1, n2 vdb av vvi av cs p-acp j n2, r-crq cs pn31 vdz xx vvi av av av c-acp pc-acp vbi av j cc j-vvg,
But then how much less are we instructed by the Histories of Ages that are long since past and gone? And yet it was for our Instruction that God spake at first to the Fathers by the Prophets, and at last to the World by his Son. And when he took the Wise in their own Craftiness,
But then how much less Are we instructed by the Histories of Ages that Are long since past and gone? And yet it was for our Instruction that God spoke At First to the Father's by the prophets, and At last to the World by his Son. And when he took the Wise in their own Craftiness,
p-acp av c-crq d dc vbr pns12 vvn p-acp dt n2 pp-f n2 cst vbr j c-acp j cc vvn? cc av pn31 vbds p-acp po12 n1 cst np1 vvd p-acp ord p-acp dt n2 p-acp dt n2, cc p-acp ord p-acp dt n1 p-acp po31 n1 cc c-crq pns31 vvd dt j p-acp po32 d n1,
But now do we every where see that fruit of these observations which might be expected? How comes it then to pass, that we see so little Righteousness and Fidelity, Integrity and Uprightness, Unity and Charity;
But now do we every where see that fruit of these observations which might be expected? How comes it then to pass, that we see so little Righteousness and Fidis, Integrity and Uprightness, Unity and Charity;
p-acp av vdb pns12 d c-crq vvi d n1 pp-f d n2 r-crq vmd vbi vvn? q-crq vvz pn31 av pc-acp vvi, cst pns12 vvb av j n1 cc n1, n1 cc n1, n1 cc n1;
they committed Idolatry, they murmured and rebelled, and they were plagued for it, and God lifted up his Hand against them to overthrow them in the Wilderness.
they committed Idolatry, they murmured and rebelled, and they were plagued for it, and God lifted up his Hand against them to overthrow them in the Wilderness.
pns32 vvd n1, pns32 vvd cc vvd, cc pns32 vbdr vvn p-acp pn31, cc np1 vvd a-acp po31 n1 p-acp pno32 pc-acp vvi pno32 p-acp dt n1.
How can we forbear deploring the wretched folly and unteachableness of man, and admiring the infinite Patience of God! At length God sent his Son into the World to bring in the Everlasting Gospel, the clear knowledge of God's Will, the certain assurance of a life to come,
How can we forbear deploring the wretched folly and Unteachableness of man, and admiring the infinite Patience of God! At length God sent his Son into the World to bring in the Everlasting Gospel, the clear knowledge of God's Will, the certain assurance of a life to come,
This dispensation did indeed produce mighty Effects, and so many Heroical Examples of Virtue and Piety in every one of the three first Ages of the Church, that perhaps the whole World for about 4000 years before, was not in all that time able to shew an equality to any one of those Ages.
This Dispensation did indeed produce mighty Effects, and so many Heroical Examples of Virtue and Piety in every one of the three First Ages of the Church, that perhaps the Whole World for about 4000 Years before, was not in all that time able to show an equality to any one of those Ages.
d n1 vdd av vvi j n2, cc av d j n2 pp-f n1 cc n1 p-acp d crd pp-f dt crd ord n2 pp-f dt n1, cst av dt j-jn n1 p-acp p-acp crd n2 a-acp, vbds xx p-acp d cst n1 j pc-acp vvi dt n1 p-acp d crd pp-f d n2.
and though the Church has in the worst times brought forth some Sons and Daughters unto God, some genuine Children unto our Heavenly Father, yet alas for human Nature!
and though the Church has in the worst times brought forth Some Sons and Daughters unto God, Some genuine Children unto our Heavenly Father, yet alas for human Nature!
cc cs dt n1 vhz p-acp dt js n2 vvd av d n2 cc n2 p-acp np1, d j n2 p-acp po12 j n1, av uh p-acp j n1!
Time wears off the sense of extraordinary things, and we grow to be but indifferently affected with the noble Works that God has done in the days of our Fathers;
Time wears off the sense of extraordinary things, and we grow to be but indifferently affected with the noble Works that God has done in the days of our Father's;
All which things being considered, we are bound to bless and praise the Infinite Goodness of God, who has not left us without a Testimony of himself, both in the Light of Nature,
All which things being considered, we Are bound to bless and praise the Infinite goodness of God, who has not left us without a Testimony of himself, both in the Light of Nature,
For if notwithstanding all this, if notwithstanding plain Instructions, convincing Examples, clear Warnings, and undeniable Testimonies, Mankind is still so apt to forget God,
For if notwithstanding all this, if notwithstanding plain Instructions, convincing Examples, clear Warnings, and undeniable Testimonies, Mankind is still so apt to forget God,
p-acp cs p-acp d d, cs p-acp j n2, j-vvg n2, j n2-vvg, cc j n2, n1 vbz av av j pc-acp vvi np1,
if he had left Mankind to themselves, without his checks and restraints, his controul and government, undoubtedly the Earth had not been able to bear the violence of its Inhabitants, our Reason and Free-will had made us but the more dangerous Brutes to one another,
if he had left Mankind to themselves, without his Checks and restraints, his control and government, undoubtedly the Earth had not been able to bear the violence of its Inhabitants, our Reason and Freewill had made us but the more dangerous Brutus's to one Another,
That mankind is very apt to forget former instructions, and to need the like warnings that their Forefathers had, which therefore God in his Wisdom and Goodness repeats unto them.
That mankind is very apt to forget former instructions, and to need the like Warnings that their Forefathers had, which Therefore God in his Wisdom and goodness repeats unto them.
cst n1 vbz av j pc-acp vvi j n2, cc pc-acp vvi dt j n2-vvg cst po32 n2 vhd, r-crq av np1 p-acp po31 n1 cc n1 vvz p-acp pno32.
and with those that are to come after us, and there is the same wise providence over all, it follows that the like variety of events must still come about again,
and with those that Are to come After us, and there is the same wise providence over all, it follows that the like variety of events must still come about again,
cc p-acp d cst vbr pc-acp vvi p-acp pno12, cc pc-acp vbz dt d j n1 p-acp d, pn31 vvz cst dt j n1 pp-f n2 vmb av vvi a-acp av,
Amongst other good uses that may be made of such Considerations as these, this certainly is one, That we should always dispose our selves to receive our portion in this World, be it better,
among other good uses that may be made of such Considerations as these, this Certainly is one, That we should always dispose our selves to receive our portion in this World, be it better,
p-acp j-jn j n2 cst vmb vbi vvn pp-f d n2 c-acp d, d av-j vbz pi, cst pns12 vmd av vvi po12 n2 pc-acp vvi po12 n1 p-acp d n1, vbb pn31 j,
others have been as fortunate as thy self, and yet examples of this World's inconstancy; and perhaps too they thought as highly of themselves, and were as meanly thought of.
Others have been as fortunate as thy self, and yet Examples of this World's inconstancy; and perhaps too they Thought as highly of themselves, and were as meanly Thought of.
n2-jn vhb vbn a-acp j c-acp po21 n1, cc av n2 pp-f d n1|vbz n1; cc av av pns32 vvd c-acp av-j pp-f px32, cc vbdr p-acp av-j vvn pp-f.
but take the World as it is, and then make the best on't, according to the wise man's advice in this Chapter, who speaking of the turns and vicissitudes of things, I know, says he, there is no good in them,
but take the World as it is, and then make the best oned, according to the wise Man's Advice in this Chapter, who speaking of the turns and vicissitudes of things, I know, Says he, there is no good in them,
And so I proceed to the second particular, That God requireth that which is past; that is, as 'tis exprest in the foregoing verse, That men should fear before him;
And so I proceed to the second particular, That God requires that which is past; that is, as it's expressed in the foregoing verse, That men should Fear before him;
cc av pns11 vvb p-acp dt ord j, cst np1 vvz cst r-crq vbz j; d vbz, c-acp pn31|vbz vvn p-acp dt vvg n1, cst n2 vmd vvi p-acp pno31;
as with the circumstances our worldlyly condition in which he hath set us; and that upon the same account, since as he governs by steddy Rules of Providence,
as with the Circumstances our worldlyly condition in which he hath Set us; and that upon the same account, since as he governs by steady Rules of Providence,
that he would be very humble, if he were once great, and above contempt, that he could forgive wrongs, if his Enemies were not very spiteful and implacable;
that he would be very humble, if he were once great, and above contempt, that he could forgive wrongs, if his Enemies were not very spiteful and implacable;
cst pns31 vmd vbi av j, cs pns31 vbdr a-acp j, cc p-acp n1, cst pns31 vmd vvi n2-jn, cs po31 n2 vbdr xx av j cc j;
and therefore it is not wisely done to begin with an inquiry, which is almost certain to end in a false Judgment, especially when we make a false Judgment to excuse an evil practice.
and Therefore it is not wisely done to begin with an inquiry, which is almost certain to end in a false Judgement, especially when we make a false Judgement to excuse an evil practice.
cc av pn31 vbz xx av-j vdn pc-acp vvi p-acp dt n1, r-crq vbz av j pc-acp vvi p-acp dt j n1, av-j c-crq pns12 vvb dt j n1 pc-acp vvi dt j-jn n1.
and because we feel our own good and evil, and do but guess at other mens by their outward appearance, we should run into all manner of false judgment in comparing them with one another;
and Because we feel our own good and evil, and do but guess At other men's by their outward appearance, we should run into all manner of false judgement in comparing them with one Another;
cc c-acp pns12 vvb po12 d j cc j-jn, cc vdb p-acp vvi p-acp j-jn ng2 p-acp po32 j n1, pns12 vmd vvi p-acp d n1 pp-f j n1 p-acp vvg pno32 p-acp crd j-jn;
And though his judgements in respect of others be unsearchable, and his ways past finding out, yet thou shalt find that all his ways towards thy self are so wise and so good, that at last thou shalt not wish there had been the least alteration of them;
And though his Judgments in respect of Others be unsearchable, and his ways passed finding out, yet thou shalt find that all his ways towards thy self Are so wise and so good, that At last thou shalt not wish there had been the least alteration of them;
cc cs po31 n2 p-acp n1 pp-f n2-jn vbb j, cc po31 n2 p-acp vvg av, av pns21 vm2 vvi cst d po31 n2 p-acp po21 n1 vbr av j cc av j, cst p-acp ord pns21 vm2 xx vvi a-acp vhd vbn dt ds n1 pp-f pno32;
What condition can be better for a man, than that which puts him under the immediate Protection and special Providence of God, who is not only the disposer of long Life,
What condition can be better for a man, than that which puts him under the immediate Protection and special Providence of God, who is not only the disposer of long Life,
and thou wilt find that to be true which St. Peter said of his Times, Who will harm you, if ye be followers of that which is good? Let it be once plain, that thou art ready to good,
and thou wilt find that to be true which Saint Peter said of his Times, Who will harm you, if you be followers of that which is good? Let it be once plain, that thou art ready to good,
and shalt feel the benefit of what humanity they have, if they have any left. Let it it be once plain, that thou art averse from doing the least injury,
and shalt feel the benefit of what humanity they have, if they have any left. Let it it be once plain, that thou art averse from doing the least injury,
but canst forgive the greatest, and do seasonable good turns to all Persons upon occasion; that thou art candid in thy Censures, and discreet in Reproofs;
but Canst forgive the greatest, and do seasonable good turns to all Persons upon occasion; that thou art candid in thy Censures, and discreet in Reproofs;
cc-acp vm2 vvi dt js, cc vdb j j n2 p-acp d n2 p-acp n1; cst pns21 vb2r j p-acp po21 vvz, cc j p-acp n2;
Finally, let thy Devotion to God be inartificial and unaffected, let it be exprest by all decent signs of reverence and seriousness, without ostentation;
Finally, let thy Devotion to God be inartificial and unaffected, let it be expressed by all decent Signs of Reverence and seriousness, without ostentation;
av-j, vvb po21 n1 p-acp np1 vbb j cc j, vvb pn31 vbi vvn p-acp d j n2 pp-f n1 cc n1, p-acp n1;
let it be seen in governing thy Passions, in tempering thy Discourse, in modelling thy Behaviour, in making thee a good Man or Woman in all thy Conversation,
let it be seen in governing thy Passion, in tempering thy Discourse, in modelling thy Behaviour, in making thee a good Man or Woman in all thy Conversation,
if it does but bless me with a quiet Mind and a good Conscience, with a steddy government of my Passions, with meekness and easiness to forgive, with the sweet hope of a better Life, which when all is done is the true ground of a quiet and serene Enjoyment of our selves in this.
if it does but bless me with a quiet Mind and a good Conscience, with a steady government of my Passion, with meekness and easiness to forgive, with the sweet hope of a better Life, which when all is done is the true ground of a quiet and serene Enjoyment of our selves in this.
For they lived in all good Conscience, not because they expected the Riches and the Pleasures of this world in recompence of their Piety and Justice, not that they thought their Virtue would be a fence about all they had to secure their Goods from Rapine, their Names from Reproach, their Persons from Affronts and Injuries,
For they lived in all good Conscience, not Because they expected the Riches and the Pleasures of this world in recompense of their Piety and justice, not that they Thought their Virtue would be a fence about all they had to secure their Goods from Rapine, their Names from Reproach, their Persons from Affronts and Injuries,
c-acp pns32 vvd p-acp d j n1, xx c-acp pns32 vvd dt n2 cc dt n2 pp-f d n1 p-acp n1 pp-f po32 n1 cc n1, xx cst pns32 vvd po32 n1 vmd vbi dt n1 p-acp d pns32 vhd pc-acp vvi po32 n2-j p-acp n1, po32 n2 p-acp n1, po32 n2 p-acp vvz cc n2,
they did the thing which God required, because they expected an heavenly Countrey, and believed God to be a rewarder of them that diligently seek him, tho not always with the Idolized Pleasures and Greatness, no not always with the ease and quiet of this Life,
they did the thing which God required, Because they expected an heavenly Country, and believed God to be a rewarder of them that diligently seek him, though not always with the Idolized Pleasures and Greatness, no not always with the ease and quiet of this Life,
pns32 vdd dt n1 r-crq np1 vvd, c-acp pns32 vvd dt j n1, cc vvd np1 pc-acp vbi dt n1 pp-f pno32 cst av-j vvi pno31, av xx av p-acp dt vvn n2 cc n1, uh-dx xx av p-acp dt n1 cc n-jn pp-f d n1,
And if as to God's Grace and the Reasons of doing well, and the encouragements which good men always find in his Love and Favour, we are upon equal terms with all that have been before us, we may be very well content that we are as liable and obnoxious to all the untoward accidents of Life,
And if as to God's Grace and the Reasons of doing well, and the encouragements which good men always find in his Love and Favour, we Are upon equal terms with all that have been before us, we may be very well content that we Are as liable and obnoxious to all the untoward accidents of Life,
cc cs a-acp p-acp npg1 n1 cc dt n2 pp-f vdg av, cc dt n2 r-crq j n2 av vvi p-acp po31 n1 cc n1, pns12 vbr p-acp j-jn n2 p-acp d cst vhb vbn p-acp pno12, pns12 vmb vbi av av j cst pns12 vbr a-acp j cc j p-acp d dt j n2 pp-f n1,
And why should not the same causes still produce the same effects? For on the one side, those holy Men and Women that are now with God, had the same Appetites and Passions to govern, that we have;
And why should not the same Causes still produce the same effects? For on the one side, those holy Men and Women that Are now with God, had the same Appetites and Passion to govern, that we have;
cc q-crq vmd xx dt d n2 av vvi dt d n2? p-acp p-acp dt crd n1, d j n2 cc n2 cst vbr av p-acp np1, vhd dt d n2 cc n2 pc-acp vvi, cst pns12 vhb;
they endured the same Temptations, and overcome them; they had the same natural sence of good and evil that we have; and were encompassed with infirmities;
they endured the same Temptations, and overcome them; they had the same natural sense of good and evil that we have; and were encompassed with infirmities;
pns32 vvd dt d n2, cc vvi pno32; pns32 vhd dt d j n1 pp-f j cc n-jn cst pns12 vhb; cc vbdr vvn p-acp n2;
On the other side, we have the same God to trust that they had, the same holy Word of God to direct us, the same Promises to inflame us, the same holy Spirit to assist us, the same Everlasting Reward to encourage us, which they had:
On the other side, we have the same God to trust that they had, the same holy Word of God to Direct us, the same Promises to inflame us, the same holy Spirit to assist us, the same Everlasting Reward to encourage us, which they had:
p-acp dt j-jn n1, pns12 vhb dt d n1 pc-acp vvi cst pns32 vhd, dt d j n1 pp-f np1 pc-acp vvi pno12, dt d vvz pc-acp vvi pno12, dt d j n1 pc-acp vvi pno12, dt d j n1 pc-acp vvi pno12, r-crq pns32 vhd:
as to miss of that peace and satisfaction which they once enjoyed in this World, and of that infinite Reward which they have in part attained to in a better.
as to miss of that peace and satisfaction which they once enjoyed in this World, and of that infinite Reward which they have in part attained to in a better.
c-acp pc-acp vvi pp-f d n1 cc n1 r-crq pns32 a-acp vvd p-acp d n1, cc pp-f d j n1 r-crq pns32 vhb p-acp n1 vvn p-acp p-acp dt jc.
though it should be never so probable that the wrong-doer would take heart by thy meekness to add another abuse to the former, thou shalt not secure thy self by revenge for all that:
though it should be never so probable that the wrongdoer would take heart by thy meekness to add Another abuse to the former, thou shalt not secure thy self by revenge for all that:
at least, if we would be thought to be Christians, we should not think much to take the Authority of Our Lord and Master for a sufficient Reason to do as he hath commanded us.
At least, if we would be Thought to be Christians, we should not think much to take the authority of Our Lord and Master for a sufficient Reason to do as he hath commanded us.
And yet I do not think it difficult to give such an account of the goodness and reasonableness of this Law of our Saviour, that when we have considered it, we shall find, that we have far more reason to thank him,
And yet I do not think it difficult to give such an account of the Goodness and reasonableness of this Law of our Saviour, that when we have considered it, we shall find, that we have Far more reason to thank him,
cc av pns11 vdb xx vvi pn31 j pc-acp vvi d dt n1 pp-f dt n1 cc n1 pp-f d n1 pp-f po12 n1, cst c-crq pns12 vhb vvn pn31, pns12 vmb vvi, cst pns12 vhb av-j av-dc n1 pc-acp vvi pno31,
From which we shall learn what we are to understand by not resisting: The Passage to which our Saviour refers, we find in Exod. 21.24. There was a Law, That if a Woman with child was hurt by men striving together, the Judge should return according to this Rule, That life should go for life, eye for eye, tooth for tooth, hand for hand, foot for foot:
From which we shall Learn what we Are to understand by not resisting: The Passage to which our Saviour refers, we find in Exod 21.24. There was a Law, That if a Woman with child was hurt by men striving together, the Judge should return according to this Rule, That life should go for life, eye for eye, tooth for tooth, hand for hand, foot for foot:
Which Law of Retaliation was also to take place against the false Witness, that he should suffer the same punishment which his Neighbour was in danger of by reason of his Testimony; Deut. 19.21. Thine eye shall not pity, but life shall go for life, eye for eye, &c. But in Levit. 24.20. The Rule is general;
Which Law of Retaliation was also to take place against the false Witness, that he should suffer the same punishment which his Neighbour was in danger of by reason of his Testimony; Deuteronomy 19.21. Thine eye shall not pity, but life shall go for life, eye for eye, etc. But in Levit. 24.20. The Rule is general;
Wherefore, when our Saviour does from hence take occasion to say, Resist not evil, his design was to abridge his Disciples of some liberty that was allowed to the Jews in the matter of impleading their Adversaries in Courts of Judicature:
Wherefore, when our Saviour does from hence take occasion to say, Resist not evil, his Design was to abridge his Disciples of Some liberty that was allowed to the jews in the matter of impleading their Adversaries in Courts of Judicature:
yet if after this Prohibition of our Saviour, had any of his Disciples demanded Justice according to the Law of Retaliation against an Offender in some case where he ought not to have done it, according to his Master's Doctrine,
yet if After this Prohibition of our Saviour, had any of his Disciples demanded justice according to the Law of Retaliation against an Offender in Some case where he ought not to have done it, according to his Masters Doctrine,
av cs p-acp d n1 pp-f po12 n1, vhd d pp-f po31 n2 vvd n1 vvg p-acp dt n1 pp-f n1 p-acp dt n1 p-acp d n1 c-crq pns31 vmd xx pc-acp vhi vdn pn31, vvg p-acp po31 ng1 n1,
2. But in the second place, Although the Precept seems to be general, yet I shall make it plain, That 'tis not all sorts of Injuries that we are required not to complain of,
2. But in the second place, Although the Precept seems to be general, yet I shall make it plain, That it's not all sorts of Injuries that we Are required not to complain of,
crd p-acp p-acp dt ord n1, cs dt n1 vvz pc-acp vbi j, av pns11 vmb vvi pn31 j, cst pn31|vbz xx d n2 pp-f n2 cst pns12 vbr vvn xx pc-acp vvi pp-f,
2. And these private Wrongs are supposed also to be of a light and supportable nature, such as may very well be born by a Wise man, without suffering any considerable prejudice,
2. And these private Wrongs Are supposed also to be of a Light and supportable nature, such as may very well be born by a Wise man, without suffering any considerable prejudice,
crd cc d j n2-jn vbr vvn av pc-acp vbi pp-f dt n1 cc j n1, d c-acp vmb av av vbi vvn p-acp dt j n1, p-acp vvg d j n1,
The first is, That of smiting on the cheek; Whosoever shall smite thee on thy right cheek, &c. To smite upon the cheek, signifies proverbially that smiting which was intended for a disgrace, or a mere affront;
The First is, That of smiting on the cheek; Whosoever shall smite thee on thy right cheek, etc. To smite upon the cheek, signifies proverbially that smiting which was intended for a disgrace, or a mere affront;
dt ord vbz, cst pp-f vvg p-acp dt n1; r-crq vmb vvi pno21 p-acp po21 j-jn n1, av p-acp vvb p-acp dt n1, vvz av-j d vvg r-crq vbds vvn p-acp dt n1, cc dt j n1;
than the exposing of a man to the laughter of the People, who take it for a mean and dishonourable part to put up a meer Affront, to bear the lightest Indignity,
than the exposing of a man to the laughter of the People, who take it for a mean and dishonourable part to put up a mere Affront, to bear the Lightest Indignity,
For the inner and upper Garment, which were tokens of men that were well to pass in the World, shews that he would be much to blame to trouble himself,
For the inner and upper Garment, which were tokens of men that were well to pass in the World, shows that he would be much to blame to trouble himself,
And our Saviour's meaning in this Instance, is, That if a Controversy arise between thee and thy Neighbour about some little matter of property, where thou art sure the right is on thy side,
And our Saviour's meaning in this Instance, is, That if a Controversy arise between thee and thy Neighbour about Some little matter of property, where thou art sure the right is on thy side,
cc po12 ng1 n1 p-acp d n1, vbz, cst cs dt n1 vvb p-acp pno21 cc po21 n1 p-acp d j n1 pp-f n1, c-crq pns21 vb2r av-j dt n-jn vbz p-acp po21 n1,
and the matter be not considerable, then if thou hast no other way to relieve thy self but by Law, thou shalt not in such cases as these run presently to Counsel,
and the matter be not considerable, then if thou hast no other Way to relieve thy self but by Law, thou shalt not in such cases as these run presently to Counsel,
cc dt n1 vbb xx j, av cs pns21 vh2 dx j-jn n1 pc-acp vvi po21 n1 cc-acp p-acp n1, pns21 vm2 xx p-acp d n2 c-acp d vvb av-j p-acp n1,
The meaning is, That if the Officer that is to press men for publick Carriages should compel thee to go a mile unjustly, that is, one fourth part above the ordinary Stage that the Law appoints, which is but a small matter, thou shalt not make a quarrel about it,
The meaning is, That if the Officer that is to press men for public Carriages should compel thee to go a mile unjustly, that is, one fourth part above the ordinary Stage that the Law appoints, which is but a small matter, thou shalt not make a quarrel about it,
but the Doctrine he delivers is a Rule for all times and places, and obliges every one of his Disciples, i. e. altogether, to remit tolerable and small Injuries,
but the Doctrine he delivers is a Rule for all times and places, and obliges every one of his Disciples, i. e. altogether, to remit tolerable and small Injuries,
cc-acp dt n1 pns31 vvz vbz dt n1 p-acp d n2 cc n2, cc vvz d crd pp-f po31 n2, sy. sy. av, pc-acp vvi j cc j n2,
1. Because if our Saviour had meant, that no kind of Injuries were to be resisted, there had been no need of adding any particular instances of evil that were not to be resisted.
1. Because if our Saviour had meant, that no kind of Injuries were to be resisted, there had been no need of adding any particular instances of evil that were not to be resisted.
If thine Enemy seek to take away thy Life, or to ruin thy Estate, or to deprive thee of thy Liberty, thou shalt not guard thy self against him by the Laws of thy Countrey;
If thine Enemy seek to take away thy Life, or to ruin thy Estate, or to deprive thee of thy Liberty, thou shalt not guard thy self against him by the Laws of thy Country;
cs po21 n1 vvi pc-acp vvi av po21 n1, cc pc-acp vvi po21 n1, cc pc-acp vvi pno21 pp-f po21 n1, pns21 vm2 xx vvi po21 n1 p-acp pno31 p-acp dt n2 pp-f po21 n1;
Wherefore, I say, since it had been our Saviour's Intention, that we were not to right our selves against any Injury by course of Law, the Instances mentioned do not come home to the purpose;
Wherefore, I say, since it had been our Saviour's Intention, that we were not to right our selves against any Injury by course of Law, the Instances mentioned do not come home to the purpose;
since he is obliged to set an Example of that forgiveness and meekness of spirit, as for some Injuries to seek no redress at all, no not by Legal Proceedings.
since he is obliged to Set an Exampl of that forgiveness and meekness of Spirit, as for Some Injuries to seek no redress At all, no not by Legal Proceedings.
c-acp pns31 vbz vvn pc-acp vvi dt n1 pp-f d n1 cc n1 pp-f n1, c-acp p-acp d n2 pc-acp vvi dx n1 p-acp d, uh-dx xx p-acp j n2-vvg.
when he is injured by another, and what horrible consequences must it needs produce? For when one man has wrong'd and abused another, to allow the injured Party to right himself in the way of personal revenge, is to provoke the wrong-doer to a new attempt against him,
when he is injured by Another, and what horrible consequences must it needs produce? For when one man has wronged and abused Another, to allow the injured Party to right himself in the Way of personal revenge, is to provoke the wrongdoer to a new attempt against him,
and yet that is the natural consequence of private Revenge, which therefore no man should give the least countenance to, that pretends to Reason and Humanity.
and yet that is the natural consequence of private Revenge, which Therefore no man should give the least countenance to, that pretends to Reason and Humanity.
cc av cst vbz dt j n1 pp-f j n1, r-crq av dx n1 vmd vvi dt ds n1 p-acp, cst vvz p-acp n1 cc n1.
Nay, I might add, to my own Soul, by breaking the Law of God, by doing despite to Religion, by casting scorn and contempt upon the best and most excellent Rules of it.
Nay, I might add, to my own Soul, by breaking the Law of God, by doing despite to Religion, by casting scorn and contempt upon the best and most excellent Rules of it.
2. It does not follow from this Doctrine of our Saviour, as I have already shewn, that we must lay our selves open to all manner of Injuries and Wrongs whatsoever;
2. It does not follow from this Doctrine of our Saviour, as I have already shown, that we must lay our selves open to all manner of Injuries and Wrongs whatsoever;
crd pn31 vdz xx vvi p-acp d n1 pp-f po12 n1, c-acp pns11 vhb av vvn, cst pns12 vmb vvi po12 n2 vvi p-acp d n1 pp-f n2 cc n2-jn r-crq;
And therefore we are to thank God, that there are temporal Laws to restrain men, or at least to punish Offences and Wrongs that men may commit one against another.
And Therefore we Are to thank God, that there Are temporal Laws to restrain men, or At least to Punish Offences and Wrongs that men may commit one against Another.
cc av pns12 vbr pc-acp vvi np1, cst a-acp vbr j n2 pc-acp vvi n2, cc p-acp ds pc-acp vvi n2 cc n2-jn cst n2 vmb vvi pi p-acp n-jn.
Now this it is that plainly shews our Saviour's Rule here in the Text, to be no hard and grievous thing, that although it certainly bars all private Revenge,
Now this it is that plainly shows our Saviour's Rule Here in the Text, to be no hard and grievous thing, that although it Certainly bars all private Revenge,
av d pn31 vbz d av-j vvz po12 ng1 n1 av p-acp dt n1, pc-acp vbi dx j cc j n1, cst cs pn31 av-j vvz d j n1,
4. We are bound in duty to our Saviour altogether to remit less Injuries and Offences, viz. such as he has mentioned in the particular Instances, i. e. not only to forbear righting our selves by our own Authority,
4. We Are bound in duty to our Saviour altogether to remit less Injuries and Offences, viz. such as he has mentioned in the particular Instances, i. e. not only to forbear righting our selves by our own authority,
crd pns12 vbr vvn p-acp n1 p-acp po12 n1 av pc-acp vvi dc n2 cc n2, n1 d c-acp pns31 vhz vvn p-acp dt j n2, sy. sy. xx av-j pc-acp vvi vvg po12 n2 p-acp po12 d n1,
In short, As to meer Affronts, and inconsiderable Debts, and ordinary Trespasses, and such Injuries as may easily be born withall, this Rule of our Saviour holds generally and universally true:
In short, As to mere Affronts, and inconsiderable Debts, and ordinary Trespasses, and such Injuries as may Easily be born withal, this Rule of our Saviour holds generally and universally true:
p-acp j, c-acp p-acp j vvz, cc j n2, cc j n2, cc d n2 c-acp vmb av-j vbi vvn av, d n1 pp-f po12 n1 vvz av-j cc av-j j:
The only difficulty in the understanding of our Duty in this point, is, that of being always able to determine between Injuries that are so little, that we must absolutely remit them,
The only difficulty in the understanding of our Duty in this point, is, that of being always able to determine between Injuries that Are so little, that we must absolutely remit them,
He that offers at a man's Life, or at his Estate, or at his good Name, by a dangerous Calumny, he doth exceed the degree of doing wrong, which is not to be resisted: But on the other hand, a meer Contempt,
He that offers At a Man's Life, or At his Estate, or At his good Name, by a dangerous Calumny, he does exceed the degree of doing wrong, which is not to be resisted: But on the other hand, a mere Contempt,
There is indeed such variety in the Circumstances of Men, that that which to one man would be a very small and inconsiderable Injury, would happen to be a very great one, and hardly supportable by another:
There is indeed such variety in the circumstances of Men, that that which to one man would be a very small and inconsiderable Injury, would happen to be a very great one, and hardly supportable by Another:
pc-acp vbz av d n1 p-acp dt n2 pp-f n2, cst d r-crq p-acp crd n1 vmd vbi dt av j cc j n1, vmd vvi pc-acp vbi dt av j pi, cc av j p-acp j-jn:
But if it be really difficult to know whether the Injury committed be little or great, all things considered, To this it might not be unfitly said, That in doubtful Cases it is always best to take the safest course,
But if it be really difficult to know whither the Injury committed be little or great, all things considered, To this it might not be unfitly said, That in doubtful Cases it is always best to take the Safest course,
cc-acp cs pn31 vbb av-j j pc-acp vvi cs dt n1 vvn vbi j cc j, d n2 vvn, p-acp d pn31 vmd xx vbi av-j vvn, cst p-acp j n2 pn31 vbz av av-j pc-acp vvi dt js n1,
But I add further, That if a man be honest and discreet (which such Rules as these suppose men to be) it is no hard matter to know what Injuries are so small, that according to our Saviour's Rule, they are totally to be remitted.
But I add further, That if a man be honest and discreet (which such Rules as these suppose men to be) it is no hard matter to know what Injuries Are so small, that according to our Saviour's Rule, they Are totally to be remitted.
This is the best way a man can take, and God requires no more, than the using of the best means we can to apply Rules given in general terms to our own particular Circumstances;
This is the best Way a man can take, and God requires no more, than the using of the best means we can to apply Rules given in general terms to our own particular circumstances;
And therefore what I have further to say, shall tend to the awakening of us into such a sense, by representing the Reasons and Motives to the meekness and patience which our Saviour requires of us:
And Therefore what I have further to say, shall tend to the awakening of us into such a sense, by representing the Reasons and Motives to the meekness and patience which our Saviour requires of us:
cc av r-crq pns11 vhb av-j pc-acp vvi, vmb vvi p-acp dt n-vvg pp-f pno12 p-acp d dt n1, p-acp vvg dt n2 cc n2 p-acp dt n1 cc n1 r-crq po12 n1 vvz pp-f pno12:
And yet although he knows that forbearing to punish us when we deserve it, very often proves the occasion of multiplying provocations against him, he notwithstanding is patient and long-suffering towards us;
And yet although he knows that forbearing to Punish us when we deserve it, very often Proves the occasion of multiplying provocations against him, he notwithstanding is patient and long-suffering towards us;
cc av cs pns31 vvz d n-vvg pc-acp vvi pno12 c-crq pns12 vvb pn31, av av vvz dt n1 pp-f j-vvg n2 p-acp pno31, pns31 a-acp vbz j cc j p-acp pno12;
as an angry man is to prosecute his Neighbour with revenge? But then who of us could thus long have stood before him? which of us had not long before this perished under the strokes of his angry Justice? and who are we, that nothing can ease our minds under the sense of any petty wrong,
as an angry man is to prosecute his Neighbour with revenge? But then who of us could thus long have stood before him? which of us had not long before this perished under the Strokes of his angry justice? and who Are we, that nothing can ease our minds under the sense of any Petty wrong,
c-acp dt j n1 vbz pc-acp vvi po31 n1 p-acp n1? p-acp av q-crq pp-f pno12 vmd av av-j vhb vvn p-acp pno31? r-crq pp-f pno12 vhn xx av-j p-acp d vvd p-acp dt n2 pp-f po31 j n1? cc q-crq vbr pns12, cst pix vmb vvi po12 n2 p-acp dt n1 pp-f d j n-jn,
but present revenge? that we must have immediate satisfaction for every Affront, or secure our selves against possible Injuries for the future, by making an example of every man that trespasseth upon us? What pride and haughtiness, what foolish and overweening conceit is there in this one thing!
but present revenge? that we must have immediate satisfaction for every Affront, or secure our selves against possible Injuries for the future, by making an Exampl of every man that trespasseth upon us? What pride and haughtiness, what foolish and overweening conceit is there in this one thing!
cc-acp j n1? cst pns12 vmb vhi j n1 p-acp d vvb, cc vvb po12 n2 p-acp j n2 p-acp dt j-jn, p-acp vvg dt n1 pp-f d n1 cst vvz p-acp pno12? q-crq n1 cc n1, r-crq j cc j-vvg n1 vbz a-acp p-acp d crd n1!
If his goodness, his forbearance, and long-suffering leadeth us to repentance, namely, to repent of all our other sins, much more of this, which is so directly contrary to his Example, much more, I say, of a proud malicious and revengeful spirit, especially if we consider, that he that is for judgment without mercy, shall have no mercy;
If his Goodness, his forbearance, and long-suffering leads us to Repentance, namely, to Repent of all our other Sins, much more of this, which is so directly contrary to his Exampl, much more, I say, of a proud malicious and revengeful Spirit, especially if we Consider, that he that is for judgement without mercy, shall have no mercy;
What should I speak of the Example of our Blessed Saviour himself, who suffered the greatest indignities, who bare the most Contumelious Reproaches, who was provoked by the most Outragious Affronts and Injuries, who yet when he was reviled, reviled not again;
What should I speak of the Exampl of our Blessed Saviour himself, who suffered the greatest indignities, who bore the most Contumelious Reproaches, who was provoked by the most Outrageous Affronts and Injuries, who yet when he was reviled, reviled not again;
who at last underwent the most ignominious death of the Cross, and even then, when the sense of his pain and reproach was most bitter to him, prayed to his Father to forgive his Enemies,
who At last underwent the most ignominious death of the Cross, and even then, when the sense of his pain and reproach was most bitter to him, prayed to his Father to forgive his Enemies,
r-crq p-acp ord vvd dt av-ds j n1 pp-f dt n1, cc av av, c-crq dt n1 pp-f po31 n1 cc n1 vbds av-ds j p-acp pno31, vvd p-acp po31 n1 pc-acp vvi po31 n2,
although it is pretended, that patience will but expose a man to further Abuses, yet generally it is true, that revenge exposes him to a great many more:
although it is pretended, that patience will but expose a man to further Abuses, yet generally it is true, that revenge exposes him to a great many more:
But therefore, if he were indeed convinced, that thou bearest no ill-will against him, and art fully reconciled to him, it is probable, that he would be very glad to give over doing thee any wrongs,
But Therefore, if he were indeed convinced, that thou bearest no ill-will against him, and art Fully reconciled to him, it is probable, that he would be very glad to give over doing thee any wrongs,
cc-acp av, cs pns31 vbdr av vvn, cst pns21 vv2 dx n1 p-acp pno31, cc n1 av-j vvn p-acp pno31, pn31 vbz j, cst pns31 vmd vbi av j pc-acp vvi p-acp vdg pno21 d n2-jn,
So little reason is there to suspect, that unless we be revenged of every Injury and Affront that is offer'd to us, we expose our selves to more Injuries and Wrongs than we have suffer'd already:
So little reason is there to suspect, that unless we be revenged of every Injury and Affront that is offered to us, we expose our selves to more Injuries and Wrongs than we have suffered already:
av j n1 vbz a-acp pc-acp vvi, cst cs pns12 vbb vvn pp-f d n1 cc vvb cst vbz vvn p-acp pno12, pns12 vvb po12 n2 p-acp dc n2 cc n2-jn av pns12 vhb vvn av:
And therefore that Objection which our Saviour saw would be made to his Doctrine concerning forgiveness of Injuries, does in conclusion appear to be no real Objection against it.
And Therefore that Objection which our Saviour saw would be made to his Doctrine Concerning forgiveness of Injuries, does in conclusion appear to be no real Objection against it.
cc av d n1 r-crq po12 n1 vvd vmd vbi vvn p-acp po31 n1 vvg n1 pp-f n2, vdz p-acp n1 vvi pc-acp vbi dx j n1 p-acp pn31.
but that it is not proper for men of Quality and Honour, to whom it would be a disparagement to sit down under Wrongs and Abuses as tamely as a Peasant ought to do,
but that it is not proper for men of Quality and Honour, to whom it would be a disparagement to fit down under Wrongs and Abuses as tamely as a Peasant ought to do,
On the other hand, There is nothing that becomes men of birth and breeding, of great place and renown in the World, more, than forgiveness of Injuries:
On the other hand, There is nothing that becomes men of birth and breeding, of great place and renown in the World, more, than forgiveness of Injuries:
Thus have I endeavoured to recommend to your meditation and practice a Rule, which, if it be one of the hardest, is also one of the most excellent Rules of Religion:
Thus have I endeavoured to recommend to your meditation and practice a Rule, which, if it be one of the Hardest, is also one of the most excellent Rules of Religion:
But then with what face can they pretend to be Christians, with what quiet can they think of a Future Judgment, who take pleasure in the doing of Injuries and Wrongs, who are as forward to trespass against their Brother,
But then with what face can they pretend to be Christians, with what quiet can they think of a Future Judgement, who take pleasure in the doing of Injuries and Wrongs, who Are as forward to trespass against their Brother,
as they are backward to forgive their Brother's Trespasses? If I were to describe what a true Christian is, by taking some one point of Christian duty, the performance whereof does in all reasonable construction imply all the rest, it should be this, That he is one ▪ who would not for the world do the least injury, but can forgive the greatest.
as they Are backward to forgive their Brother's Trespasses? If I were to describe what a true Christian is, by taking Some one point of Christian duty, the performance whereof does in all reasonable construction imply all the rest, it should be this, That he is one ▪ who would not for the world do the least injury, but can forgive the greatest.
THat Religion and the fear of God, and a sense of his Authority, are Principles supposed by the Laws of God, is from hence evident, that in great part the process of our Courts depends upon Testimony given under the obligation of an Oath;
THat Religion and the Fear of God, and a sense of his authority, Are Principles supposed by the Laws of God, is from hence evident, that in great part the process of our Courts depends upon Testimony given under the obligation of an Oath;
for though the use of an Oath there is required by Humane Authority, yet the peculiar obligation it lays upon us to speak the Truth, is antecedent to all Humane Laws, being founded originally upon our Duty to God;
for though the use of an Oath there is required by Humane authority, yet the peculiar obligation it lays upon us to speak the Truth, is antecedent to all Humane Laws, being founded originally upon our Duty to God;
and particularly it must be of great use to make them observe those Laws of God, which are plainly designed to secure the reverence which is due to an Oath,
and particularly it must be of great use to make them observe those Laws of God, which Are plainly designed to secure the Reverence which is due to an Oath,
yet, if we may believe the Reports which are sometimes made from Courts of Judicature, there are very few Peasants so pusillanimous but they are hardy enough to Swear to any thing;
yet, if we may believe the Reports which Are sometime made from Courts of Judicature, there Are very few Peasants so pusillanimous but they Are hardy enough to Swear to any thing;
av, cs pns12 vmb vvi dt n2 r-crq vbr av vvn p-acp n2 pp-f n1, pc-acp vbr av d n2 av j p-acp pns32 vbr j av-d pc-acp vvb p-acp d n1;
and with equal confidence to contradict one another in the plainest matters, and when under an equal obligation to speak the Truth, by the Invocation of the dreadful Name of God.
and with equal confidence to contradict one Another in the Plainest matters, and when under an equal obligation to speak the Truth, by the Invocation of the dreadful Name of God.
they have been prostituted to the meanest Services, and profan'd by common use, and then no wonder if the Sacred Obligation peculiar to them be forgotten,
they have been prostituted to the Meanest Services, and profaned by Common use, and then no wonder if the Sacred Obligation peculiar to them be forgotten,
pns32 vhb vbn vvn p-acp dt js n2, cc vvn p-acp j n1, cc av dx n1 cs dt j n1 j p-acp pno32 vbb vvn,
therefore if we would do any thing to recover the fear of an Oath amongst our Countrey-men, we must endeavour to do it by means contrary to those, whereby it hath been so generally lost, that is, by abstaining our selves,
Therefore if we would do any thing to recover the Fear of an Oath among our Countrymen, we must endeavour to do it by means contrary to those, whereby it hath been so generally lost, that is, by abstaining our selves,
and not only so, but by disswading and restraining others as much as in us lies, from that familiar and fashionable Swearing, which is one of the great reproaches of our Age;
and not only so, but by dissuading and restraining Others as much as in us lies, from that familiar and fashionable Swearing, which is one of the great Reproaches of our Age;
cc xx av-j av, cc-acp p-acp vvg cc vvg n2-jn p-acp d c-acp p-acp pno12 vvz, p-acp d j-jn cc j vvg, r-crq vbz pi pp-f dt j n2 pp-f po12 n1;
I shall here shew the contrary, and prove that the meaning of the Rule is this, That we are not to Swear in our common and daily Conversation with Men; and this will appear,
I shall Here show the contrary, and prove that the meaning of the Rule is this, That we Are not to Swear in our Common and daily Conversation with Men; and this will appear,
pns11 vmb av vvi dt n-jn, cc vvi d dt n1 pp-f dt n1 vbz d, cst pns12 vbr xx p-acp vvb p-acp po12 j cc j n1 p-acp n2; cc d vmb vvi,
Now it is plain, if this be the sense of the Precept, that the Prohibition doth not extend to Cases which belong not to the common and ordinary Conversation of Men, such as the deciding of Controversies for the security of the publick peace, the assuring of sidelity to the Government,
Now it is plain, if this be the sense of the Precept, that the Prohibition does not extend to Cases which belong not to the Common and ordinary Conversation of Men, such as the deciding of Controversies for the security of the public peace, the assuring of Fidis to the Government,
av pn31 vbz j, cs d vbb dt n1 pp-f dt n1, cst dt n1 vdz xx vvi p-acp n2 r-crq vvb xx p-acp dt j cc j n1 pp-f n2, d c-acp dt vvg pp-f n2 p-acp dt n1 pp-f dt j n1, dt vvg pp-f n1 p-acp dt n1,
but on this together with the second, which is founded upon comparing the general Rule with the particular instances, whereby the use of it is explained, neither by Heaven, for it's God's Throne, &c. Our Saviour's design in these words cannot be better understood,
but on this together with the second, which is founded upon comparing the general Rule with the particular instances, whereby the use of it is explained, neither by Heaven, for it's God's Throne, etc. Our Saviour's Design in these words cannot be better understood,
Hence, I say, that our Saviour's words, Swear not at all, neither by Heaven, &c. being spoken to Persons who well enough understood the Doctrines and Practises of their Countreymen in this matter, could not reasonably be thought to have any other meaning than this, That they ought not to Swear by the Creatures of God in any of those Cases, wherein it is unlawful to Swear by the Almighty himself, (i. e.) in their usual Communication with one another:
Hence, I say, that our Saviour's words, Swear not At all, neither by Heaven, etc. being spoken to Persons who well enough understood the Doctrines and Practises of their Countrymen in this matter, could not reasonably be Thought to have any other meaning than this, That they ought not to Swear by the Creatures of God in any of those Cases, wherein it is unlawful to Swear by the Almighty himself, (i. e.) in their usual Communication with one Another:
av, pns11 vvb, cst po12 ng1 n2, vvb xx p-acp d, av-dx p-acp n1, av vbg vvn p-acp n2 r-crq av av-d vvn dt n2 cc n2 pp-f po32 n2 p-acp d n1, vmd xx av-j vbi vvn pc-acp vhi d j-jn n1 cs d, cst pns32 vmd xx p-acp vvb p-acp dt n2 pp-f np1 p-acp d pp-f d n2, c-crq pn31 vbz j p-acp vvb p-acp dt np1 px31, (uh. sy.) p-acp po32 j n1 p-acp crd j-jn:
For it seems the Jews themselves were not arrived to that insolence, which it is so dreadful to think, that Christians now-a-days should not scruple, of profaning the Name of the most high God, by calling him at every turn to be Witness of their talk:
For it seems the jews themselves were not arrived to that insolence, which it is so dreadful to think, that Christians nowadays should not scruple, of profaning the Name of the most high God, by calling him At every turn to be Witness of their talk:
c-acp pn31 vvz dt np2 px32 vbr xx vvn p-acp d n1, r-crq pn31 vbz av j pc-acp vvi, cst np1 av vmd xx n1, pp-f vvg dt n1 pp-f dt av-ds j np1, p-acp vvg pno31 p-acp d n1 pc-acp vbi n1 pp-f po32 n1:
But I say unto you, Swear not at all, you shall not henceforth take the liberty of using any kind of Oaths in those Cases wherein you are not to appeal to God himself;
But I say unto you, Swear not At all, you shall not henceforth take the liberty of using any kind of Oaths in those Cases wherein you Are not to appeal to God himself;
p-acp pns11 vvb p-acp pn22, vvb xx p-acp d, pn22 vmb xx av vvi dt n1 pp-f vvg d n1 pp-f n2 p-acp d n2 c-crq pn22 vbr xx pc-acp vvi p-acp np1 px31;
And thus our Saviour restrained the licentiousness of those common Swearers, that thought they might safely Swear by Heaven, and use the like Oaths at any time, and upon any occasion;
And thus our Saviour restrained the licentiousness of those Common Swearers, that Thought they might safely Swear by Heaven, and use the like Oaths At any time, and upon any occasion;
cc av po12 n1 vvn dt n1 pp-f d j n2, cst vvd pns32 vmd av-j vvb p-acp n1, cc vvi dt j n2 p-acp d n1, cc p-acp d n1;
and withal corrected that abuse which the Doctrine of the Pharisees had brought into this Practice, viz. That Men were not liable to the guilt of Perjury by such Oaths as these were, which I shall more distinctly shew under the third Head. The meaning then of our Saviours Prohibition is not this, That it is unlawful at any time to Swear by the Name of God,
and withal corrected that abuse which the Doctrine of the Pharisees had brought into this Practice, viz. That Men were not liable to the guilt of Perjury by such Oaths as these were, which I shall more distinctly show under the third Head. The meaning then of our Saviors Prohibition is not this, That it is unlawful At any time to Swear by the Name of God,
cc av vvn cst n1 r-crq dt n1 pp-f dt np1 vhd vvn p-acp d n1, n1 cst n2 vbdr xx j p-acp dt n1 pp-f n1 p-acp d n2 c-acp d vbdr, r-crq pns11 vmb av-dc av-j vvi p-acp dt ord n1 dt n1 av pp-f po12 ng1 n1 vbz xx d, cst pn31 vbz j p-acp d n1 p-acp vvb p-acp dt n1 pp-f np1,
they are not so many words lost, as we may be enclined to think, but we bring upon our selves the obligation of an Oath by the using of them, as shall presently appear.
they Are not so many words lost, as we may be inclined to think, but we bring upon our selves the obligation of an Oath by the using of them, as shall presently appear.
If indeed any ways of speaking have obtained amongst us, which look like Swearing, but are not, being altogether unapt to excite any Thought of Divine Justice, I do not question,
If indeed any ways of speaking have obtained among us, which look like Swearing, but Are not, being altogether unapt to excite any Thought of Divine justice, I do not question,
cs av d n2 pp-f vvg vhb vvn p-acp pno12, r-crq vvb av-j vvg, cc-acp vbr xx, vbg av j pc-acp vvi d n1 pp-f j-jn n1, pns11 vdb xx vvi,
but if it were not so, one would think that a small measure of Sobriety and Wisdom should keep a man from debasing and vilifying the acknowledged forms of speaking that are peculiar to Oaths, by applying them to such sensless sounds,
but if it were not so, one would think that a small measure of Sobriety and Wisdom should keep a man from debasing and vilifying the acknowledged forms of speaking that Are peculiar to Oaths, by applying them to such senseless sounds,
cc-acp cs pn31 vbdr xx av, pi vmd vvi d dt j n1 pp-f n1 cc n1 vmd vvi dt n1 p-acp vvg cc j-vvg dt vvn n2 pp-f vvg d vbr j p-acp n2, p-acp vvg pno32 p-acp d j n2,
nor by thy head, for thou canst not make one hair white or black, (i. e.) thou hast no power over thy life, and art so unable to subsist independently upon God, that thou canst not so much as alter the colour of thine Hair:
nor by thy head, for thou Canst not make one hair white or black, (i. e.) thou hast no power over thy life, and art so unable to subsist independently upon God, that thou Canst not so much as altar the colour of thine Hair:
ccx p-acp po21 n1, c-acp pns21 vm2 xx vvi crd n1 j-jn cc j-jn, (uh. sy.) pns21 vh2 dx n1 p-acp po21 n1, cc vb2r av j pc-acp vvi av-j p-acp np1, cst pns21 vm2 xx av av-d c-acp vvi dt n1 pp-f po21 n1:
Now they acknowledged, that Swearing directly by the Name of God, and where that was used, was not lawful in their ordinary occasions of speaking, our Saviour proceeds upon this supposition,
Now they acknowledged, that Swearing directly by the Name of God, and where that was used, was not lawful in their ordinary occasions of speaking, our Saviour proceeds upon this supposition,
av pns32 vvd, cst vvg av-j p-acp dt n1 pp-f np1, cc c-crq cst vbds vvn, vbds xx j p-acp po32 j n2 pp-f vvg, po12 n1 vvz p-acp d n1,
and infers therefore it is not lawful to use those other Oaths upon those occasions, because they implied an appeal to the Justice and the Omnipresence of God himself.
and infers Therefore it is not lawful to use those other Oaths upon those occasions, Because they implied an appeal to the justice and the Omnipresence of God himself.
cc vvz av pn31 vbz xx j pc-acp vvi d j-jn n2 p-acp d n2, c-acp pns32 vvn dt n1 p-acp dt n1 cc dt n1 pp-f np1 px31.
As for the Precept, But let your communication be yea, yea, nay, nay, it needs no farther inquiry into the sense of it, the plain meaning of them already appearing to be this:
As for the Precept, But let your communication be yea, yea, nay, nay, it needs no farther inquiry into the sense of it, the plain meaning of them already appearing to be this:
not but that I think the unlawfulness of that liberty which here he abridgeth his Disciples of, might by good consequence be inferred from the Writings of Moses, and the Prophets;
not but that I think the unlawfulness of that liberty which Here he Abridges his Disciples of, might by good consequence be inferred from the Writings of Moses, and the prophets;
xx p-acp cst pns11 vvb dt n1 pp-f d n1 r-crq av pns31 vvz po31 n2 pp-f, vmd p-acp j n1 vbi vvn p-acp dt n2-vvg pp-f np1, cc dt n2;
now if the sense of our Saviour's Authority can prevail with us to do any thing in obedience to him, it will not fail to govern us in this matter, where the performance of his will is so easy,
now if the sense of our Saviour's authority can prevail with us to do any thing in Obedience to him, it will not fail to govern us in this matter, where the performance of his will is so easy,
av cs dt n1 pp-f po12 ng1 n1 vmb vvi p-acp pno12 pc-acp vdi d n1 p-acp n1 p-acp pno31, pn31 vmb xx vvi pc-acp vvi pno12 p-acp d n1, c-crq dt n1 pp-f po31 n1 vbz av j,
and the violation of it is not rewarded by any gain or pleasure, nor sollicited by any Temptation that can fasten upon our sensual Lusts and Appetites;
and the violation of it is not rewarded by any gain or pleasure, nor solicited by any Temptation that can fasten upon our sensual Lustiest and Appetites;
cc dt n1 pp-f pn31 vbz xx vvn p-acp d n1 cc n1, ccx vvn p-acp d n1 cst vmb vvi p-acp po12 j n2 cc n2;
so many should be found of almost all Qualities and Degrees, who bid defiance to the Authority of our Saviour, by refusing to make so small an acknowledgment of it,
so many should be found of almost all Qualities and Degrees, who bid defiance to the authority of our Saviour, by refusing to make so small an acknowledgment of it,
av d vmd vbi vvn pp-f av d n2 cc n2, r-crq vvb n1 p-acp dt n1 pp-f po12 n1, p-acp vvg pc-acp vvi av j dt n1 pp-f pn31,
as the keeping of a Law so easy, as this, that we should thus put into our Discourse a peculiar Character to let the World know, that we are no Christians,
as the keeping of a Law so easy, as this, that we should thus put into our Discourse a peculiar Character to let the World know, that we Are not Christians,
least it should not be observed by our practices, that we should take care to discover it by our language, that we are none of those who believe Jesus to be the Son of God:
lest it should not be observed by our practices, that we should take care to discover it by our language, that we Are none of those who believe jesus to be the Son of God:
he that should want a farther obligation, deserves to be ranked with Heathens and Infidels; and yet the thing which our Saviour here forbids, is evil in it self too,
he that should want a farther obligation, deserves to be ranked with heathens and Infidels; and yet the thing which our Saviour Here forbids, is evil in it self too,
pns31 cst vmd vvi dt jc n1, vvz pc-acp vbi vvn p-acp n2-jn cc n2; cc av dt n1 r-crq po12 n1 av vvz, vbz j-jn p-acp pn31 n1 av,
Second Consideration under this Head, viz. The Reason of the Law it self, which is contained in these words, whatsoever is more than the plainness of affirmation and denial in common discourse, cometh of evil; I will therefore endeavour these two following things.
Second Consideration under this Head, viz. The Reason of the Law it self, which is contained in these words, whatsoever is more than the plainness of affirmation and denial in Common discourse, comes of evil; I will Therefore endeavour these two following things.
ord n1 p-acp d n1, n1 dt n1 pp-f dt n1 pn31 n1, r-crq vbz vvn p-acp d n2, r-crq vbz av-dc cs dt n1 pp-f n1 cc n1 p-acp j n1, vvz pp-f j-jn; pns11 vmb av vvi d crd vvg n2.
And indeed there must be all these things together to make up a common Swearer; for if he either had reverent Thoughts of God, or feared to be Forsworn;
And indeed there must be all these things together to make up a Common Swearer; for if he either had reverend Thoughts of God, or feared to be Forsworn;
cc av pc-acp vmb vbi d d n2 av pc-acp vvi a-acp dt j n1; c-acp cs pns31 d vhd j n2 pp-f np1, cc vvd pc-acp vbi vvn;
or if he had but a little modesty and good manners, or any tolearable measure of a steddy and serious spirit, any one of these things would secure him.
or if he had but a little modesty and good manners, or any tolearable measure of a steady and serious Spirit, any one of these things would secure him.
cc cs pns31 vhd p-acp dt j n1 cc j n2, cc d j-u n1 pp-f dt j cc j n1, d crd pp-f d n2 vmd vvi pno31.
as to affirm nothing so silly, and transact nothing so trivial and mean, but he must summon God to be his Witness? Reverence of the Deity is always expressed by separating holy things from vile and common uses;
as to affirm nothing so silly, and transact nothing so trivial and mean, but he must summon God to be his Witness? reverence of the Deity is always expressed by separating holy things from vile and Common uses;
c-acp pc-acp vvi pix av j, cc vvb pix av j cc j, cc-acp pns31 vmb vvi np1 pc-acp vbi po31 n1? n1 pp-f dt n1 vbz av vvn p-acp n-vvg j n2 p-acp j cc j n2;
and pretend to sanctify their worldly Affairs and Pleasures, by transacting them in the place of his Worship? I do not see but 'tis altogether as irreligious to mix our talk with Oaths upon every occasion;
and pretend to sanctify their worldly Affairs and Pleasures, by transacting them in the place of his Worship? I do not see but it's altogether as irreligious to mix our talk with Oaths upon every occasion;
cc vvb pc-acp vvi po32 j n2 cc n2, p-acp vvg pno32 p-acp dt n1 pp-f po31 n1? pns11 vdb xx vvi cc-acp pn31|vbz av c-acp j pc-acp vvi po12 n1 p-acp n2 p-acp d n1;
for if he were afraid of it, how cautious and deliberate would he be, e're he ventured to affirm any thing upon Oath? He would consider whether it were exactly true,
for if he were afraid of it, how cautious and deliberate would he be, ever he ventured to affirm any thing upon Oath? He would Consider whither it were exactly true,
whether he was not liable to mistake, or misinformation, in the case, and many other things which are often necessary to come under consideration with that man that trembles at the thought of Perjury;
whither he was not liable to mistake, or misinformation, in the case, and many other things which Are often necessary to come under consideration with that man that trembles At the Thought of Perjury;
cs pns31 vbds xx j pc-acp vvi, cc n1, p-acp dt n1, cc d j-jn n2 r-crq vbr av j pc-acp vvi p-acp n1 p-acp d n1 cst vvz p-acp dt n1 pp-f n1;
their habit of Swearing makes them not one jot the more wary in their talk; and the slipperiness of their Tongues, not at all the more afraid of an Oath;
their habit of Swearing makes them not one jot the more wary in their talk; and the slipperiness of their Tongues, not At all the more afraid of an Oath;
po32 n1 pp-f vvg vvz pno32 xx crd n1 dt av-dc j p-acp po32 n1; cc dt n1 pp-f po32 n2, xx p-acp d dt av-dc j pp-f dt n1;
for I say, did we ever find that those who are given to Swearing, are more deliberate and slow to speak than other men? Do they weigh their words with more exactness? Do they refrain from loosness of talk,
for I say, did we ever find that those who Are given to Swearing, Are more deliberate and slow to speak than other men? Do they weigh their words with more exactness? Do they refrain from looseness of talk,
c-acp pns11 vvb, vdd pns12 av vvi cst d r-crq vbr vvn p-acp vvg, vbr av-dc j cc j pc-acp vvi cs j-jn n2? vdb pns32 vvi po32 n2 p-acp dc n1? vdb pns32 vvi p-acp n1 pp-f n1,
nay, it is well known, that they are then most plentiful of their Oaths, when they are least able to govern their talk with discretion, (i. e.) when they are drunk either with Wine or Passion;
nay, it is well known, that they Are then most plentiful of their Oaths, when they Are least able to govern their talk with discretion, (i. e.) when they Are drunk either with Wine or Passion;
and this St. Austin was so sensible of, that the reason which he assigns why our Saviour prohibited unnecessary Oaths, was this, ne perjuri simus, lest we should be forsworn, which every man is in apparent danger of, who promiscuously adds Oaths to his Talk, as I have already noted:
and this Saint Austin was so sensible of, that the reason which he assigns why our Saviour prohibited unnecessary Oaths, was this, ne perjuri Simus, lest we should be forsworn, which every man is in apparent danger of, who promiscuously adds Oaths to his Talk, as I have already noted:
cc d n1 np1 vbds av j pp-f, cst dt n1 r-crq pns31 vvz c-crq po12 n1 vvn j n2, vbds d, ccx fw-la fw-la, cs pns12 vmd vbi vvn, r-crq d n1 vbz p-acp j n1 pp-f, r-crq av-j vvz n2 p-acp po31 n1, c-acp pns11 vhb av vvn:
And doubtless he that refuseth to secure himself from Perjury that way which our Saviour hath prescribed, declares plainly enough that he is not so careful against it,
And doubtless he that Refuseth to secure himself from Perjury that Way which our Saviour hath prescribed, declares plainly enough that he is not so careful against it,
cc av-j pns31 cst vvz pc-acp vvi px31 p-acp n1 cst n1 r-crq po12 n1 vhz vvn, vvz av-j d cst pns31 vbz xx av j p-acp pn31,
That in the business of an Oath men are obliged to proceed with great care and deliberation, is a thing so plain, that I should be ashamed to go about the proving of it:
That in the business of an Oath men Are obliged to proceed with great care and deliberation, is a thing so plain, that I should be ashamed to go about the proving of it:
and be ashamed of the vanity of doing so great a thing to no purpose, which is a consideration that I shall by and by more particularly offer. In the mean time,
and be ashamed of the vanity of doing so great a thing to no purpose, which is a consideration that I shall by and by more particularly offer. In the mean time,
3. Needless Swearing argues Immodesty and Pride, and an arrogant spirit. Few things are more unseemly in a man, than to affirm every thing with confidence,
3. Needless Swearing argues Immodesty and Pride, and an arrogant Spirit. Few things Are more unseemly in a man, than to affirm every thing with confidence,
crd j vvg vvz n1 cc n1, cc dt j n1. np1 n2 vbr av-dc j p-acp dt n1, cs pc-acp vvi d n1 p-acp n1,
yet chuseth to declare himself, with that reservedness, as may invite another man to shew all his reasons to the contrary, without fear of displeasing him;
yet chooseth to declare himself, with that reservedness, as may invite Another man to show all his Reasons to the contrary, without Fear of displeasing him;
av vvz pc-acp vvi px31, p-acp d n1, c-acp vmb vvi j-jn n1 pc-acp vvi d po31 n2 p-acp dt n-jn, p-acp n1 pp-f vvg pno31;
in treating those with the same spirit and behaviour, that are suitable only to these, which is an undoubted argument of childishness, and a frothy mind;
in treating those with the same Spirit and behaviour, that Are suitable only to these, which is an undoubted argument of childishness, and a frothy mind;
p-acp vvg d p-acp dt d n1 cc n1, cst vbr j av-j p-acp d, r-crq vbz dt j n1 pp-f n1, cc dt j n1;
for otherwise how could he in the same light humour, wherein he is delivering something to make the Company laugh, presume to prophane so sacred a thing as an Oath is, by accompanying a poor silly Jest with it:
for otherwise how could he in the same Light humour, wherein he is delivering something to make the Company laugh, presume to profane so sacred a thing as an Oath is, by accompanying a poor silly Jest with it:
c-acp av q-crq vmd pns31 p-acp dt d j n1, c-crq pns31 vbz vvg pi pc-acp vvi dt n1 vvb, vvb pc-acp vvi av j dt n1 p-acp dt n1 vbz, p-acp vvg dt j j n1 p-acp pn31:
Does the taking of an Oath require no more seriousness than is necessary to the telling of a Tale? Or can it be fit to tye so grave a thing to a sentence, which if it were written down, would within an hour after, perhaps, appear hatefully ridiculous? And yet nothing is more common with those that allow themselves in this Sin.
Does the taking of an Oath require no more seriousness than is necessary to the telling of a Tale? Or can it be fit to tie so grave a thing to a sentence, which if it were written down, would within an hour After, perhaps, appear hatefully ridiculous? And yet nothing is more Common with those that allow themselves in this Sin.
vdz dt n-vvg pp-f dt n1 vvb dx dc n1 cs vbz j p-acp dt n-vvg pp-f dt n1? cc vmb pn31 vbi j pc-acp vvi av j dt n1 p-acp dt n1, r-crq cs pn31 vbdr vvn a-acp, vmd p-acp dt n1 a-acp, av, vvb av-j j? cc av pix vbz av-dc j p-acp d cst vvb px32 p-acp d np1
It is plain, that the greatest part of our Conversation with one another by discourse and correspondence, doth not require any solemn confirmation of the truth of our words, much less the Testimony of an Oath;
It is plain, that the greatest part of our Conversation with one Another by discourse and correspondence, does not require any solemn confirmation of the truth of our words, much less the Testimony of an Oath;
which being the greatest security we can give, he must be a very light-headed Companion that will throw it away at every turn, who cannot tell what was done yesterday,
which being the greatest security we can give, he must be a very lightheaded Companion that will throw it away At every turn, who cannot tell what was done yesterday,
r-crq vbg dt js n1 pns12 vmb vvi, pns31 vmb vbi dt av j n1 cst vmb vvi pn31 av p-acp d n1, r-crq vmbx vvi r-crq vbds vdn av-an,
Methinks I could convince any man of ordinary sense, that there is that levity and madness implied in this custom, which if it were but seen in other things, would bring a man within the danger of Bedlam; for suppose a man were to make a Promise to his Friend of that kind which ordinarly happens in our Conversation,
Methinks I could convince any man of ordinary sense, that there is that levity and madness implied in this custom, which if it were but seen in other things, would bring a man within the danger of Bedlam; for suppose a man were to make a Promise to his Friend of that kind which ordinarily happens in our Conversation,
nor let his Word go without calling God to witness it, by invoking his Justice and Vengance if he falsifies, (for that's the meaning of an Oath) he does really ten thousand times more to confirm his Promise,
nor let his Word go without calling God to witness it, by invoking his justice and Vengeance if he falsifies, (for that's the meaning of an Oath) he does really ten thousand times more to confirm his Promise,
Can there readily be a more ridiculous vanity thought of than this, to give away the best security I can afford of my fidelity, upon every trifle? I wish all those who have been guilty of this Sin, would so endeavour after an ordinary Reputation amongst men,
Can there readily be a more ridiculous vanity Thought of than this, to give away the best security I can afford of my Fidis, upon every trifle? I wish all those who have been guilty of this since, would so endeavour After an ordinary Reputation among men,
vmb a-acp av-j vbi dt av-dc j n1 vvd pp-f av d, pc-acp vvi av dt js n1 pns11 vmb vvi pp-f po11 n1, p-acp d n1? pns11 vvb d d r-crq vhb vbn j pp-f d n1, vmd av vvi p-acp dt j n1 p-acp n2,
and consequently it must needs be a foul Immorality, which groweth out of a Complexion of all those evil Principles that are contrary to these good and virtuous dispositions. I am in the
and consequently it must needs be a foul Immorality, which grows out of a Complexion of all those evil Principles that Are contrary to these good and virtuous dispositions. I am in the
cc av-j pn31 vmb av vbi dt j n1, r-crq vvz av pp-f dt n1 pp-f d d j-jn n2 cst vbr j-jn p-acp d j cc j n2. pns11 vbm p-acp dt
and if I can shew, that evil is implied in these also, the conclusion will yet be more evident, that whatsoever in our ordinary Conversation is beyond affirmation and denial, cometh of evil. I do not think that any excuses will be heard for that man who goes on in any known sin, much less in his behalf who lives in the violation of so plain and easy a Law as this which forbids common Swearing;
and if I can show, that evil is implied in these also, the conclusion will yet be more evident, that whatsoever in our ordinary Conversation is beyond affirmation and denial, comes of evil. I do not think that any excuses will be herd for that man who Goes on in any known since, much less in his behalf who lives in the violation of so plain and easy a Law as this which forbids Common Swearing;
cc cs pns11 vmb vvi, cst n-jn vbz vvn p-acp d av, dt n1 vmb av vbi av-dc j, cst r-crq p-acp po12 j n1 vbz p-acp n1 cc n1, vvz pp-f j-jn. pns11 vdb xx vvi cst d n2 vmb vbi vvn p-acp d n1 r-crq vvz a-acp p-acp d j-vvn n1, av-d av-dc p-acp po31 n1 r-crq vvz p-acp dt n1 pp-f av j cc j dt n1 c-acp d r-crq vvz j vvg;
and which rendred the avoiding of it so very difficult, that all the regard which could reasonably be expected to be given to that Law of God which forbids it, is to confess our fault,
and which rendered the avoiding of it so very difficult, that all the regard which could reasonably be expected to be given to that Law of God which forbids it, is to confess our fault,
cc r-crq vvd dt vvg pp-f pn31 av av j, cst d dt n1 r-crq vmd av-j vbi vvn pc-acp vbi vvn p-acp d n1 pp-f np1 r-crq vvz pn31, vbz pc-acp vvi po12 n1,
Now this very excuse betrays Fantasticalness, and Pride, and comes of a foolish affectation to be counted a Wit, which every body almost knows to be an argument of a mean and degenerate spirit;
Now this very excuse betrays Fantasticalness, and Pride, and comes of a foolish affectation to be counted a Wit, which every body almost knows to be an argument of a mean and degenerate Spirit;
av d j n1 vvz n1, cc n1, cc vvz pp-f dt j n1 pc-acp vbi vvn dt n1, r-crq d n1 av vvz pc-acp vbi dt n1 pp-f dt j cc j n1;
and therefore for a man to have an Opinion of himself, meerly because he is able to make the Company stare upon him, ariseth from nothing but a mixture of Pride and Ignorance:
and Therefore for a man to have an Opinion of himself, merely Because he is able to make the Company stare upon him, arises from nothing but a mixture of Pride and Ignorance:
which if the meanest Peasant be capable of, he is then qualified for a good Companion, meerly by having a memory large enough to take in half a dozen Oaths,
which if the Meanest Peasant be capable of, he is then qualified for a good Companion, merely by having a memory large enough to take in half a dozen Oaths,
and what is this but to confess, they have been so notoriously given to Lying, that no body dares trust them upon their bear word? for a man that is known to make conscience of speaking the Truth, finds no difficulty of creating a belief of what he says amongst any of his Friends, without making any appeal to God.
and what is this but to confess, they have been so notoriously given to Lying, that no body dares trust them upon their bear word? for a man that is known to make conscience of speaking the Truth, finds no difficulty of creating a belief of what he Says among any of his Friends, without making any appeal to God.
now is not this a plain confession, that they have lost the government of themselves, and have no rule over their own spirits? So common it is for men,
now is not this a plain Confessi, that they have lost the government of themselves, and have no Rule over their own spirits? So Common it is for men,
av vbz xx d dt j n1, cst pns32 vhb vvn dt n1 pp-f px32, cc vhb dx n1 p-acp po32 d n2? av j pn31 vbz p-acp n2,
though Passion be brought in to mitigate the business, yet it is plain enough, that any trifling occasion is able to set these men a swearing, that make this excuse for themselves;
though Passion be brought in to mitigate the business, yet it is plain enough, that any trifling occasion is able to Set these men a swearing, that make this excuse for themselves;
cs n1 vbb vvn p-acp pc-acp vvi dt n1, av pn31 vbz j av-d, cst d j-vvg n1 vbz j pc-acp vvi d n2 dt vvg, cst vvb d n1 p-acp px32;
And what can excuse that childishness and impotency of mind to which these men have thus given themselves over? But let never such extraordinary causes of joy,
And what can excuse that childishness and impotency of mind to which these men have thus given themselves over? But let never such extraordinary Causes of joy,
cc q-crq vmb vvi d n1 cc n1 pp-f n1 p-acp r-crq d n2 vhb av vvn px32 a-acp? cc-acp vvb av d j n2 pp-f n1,
and of patience, and particularly recommended to them the meekness and patience of Job for their imitation, ver. 10, 11. But if they could not perfectly equal such great examples as those were,
and of patience, and particularly recommended to them the meekness and patience of Job for their imitation, ver. 10, 11. But if they could not perfectly equal such great Examples as those were,
cc pp-f n1, cc av-jn vvn p-acp pno32 dt n1 cc n1 pp-f np1 p-acp po32 n1, fw-la. crd, crd p-acp cs pns32 vmd xx av-j vvi d j n2 c-acp d vbdr,
for what wickedness could want Authority, if this pretence were once admitted? What is this but to proclaim that a man hath lost all sense of difference between good and evil? And that he hath left off to judge all things according to their own nature;
for what wickedness could want authority, if this pretence were once admitted? What is this but to proclaim that a man hath lost all sense of difference between good and evil? And that he hath left off to judge all things according to their own nature;
p-acp r-crq n1 vmd vvi n1, cs d n1 vbdr a-acp vvn? q-crq vbz d p-acp pc-acp vvi cst dt n1 vhz vvn d n1 pp-f n1 p-acp j cc j-jn? cc cst pns31 vhz vvn a-acp pc-acp vvi d n2 vvg p-acp po32 d n1;
Thus both by shewing what those dispositions are which lead to common Swearing, and by considering the excuses that are usually framed in the behalf of it, I have discovered the Immorality thereof,
Thus both by showing what those dispositions Are which led to Common Swearing, and by considering the excuses that Are usually framed in the behalf of it, I have discovered the Immorality thereof,
Thus have I finished what I had to say upon this subject, having been willing to say all that was any way proper to oppose a custom tending so manifestly to the dishonour of our Nation,
Thus have I finished what I had to say upon this Subject, having been willing to say all that was any Way proper to oppose a custom tending so manifestly to the dishonour of our nation,
av vhb pns11 vvn r-crq pns11 vhd pc-acp vvi p-acp d n-jn, vhg vbn j pc-acp vvi d cst vbds d n1 j pc-acp vvi dt n1 vvg av av-j p-acp dt n1 pp-f po12 n1,
for without universal obedience to the Laws of Christ, whereof this is one which I have been preaching to you, we cannot enter into the Kingdom of Heaven;
for without universal Obedience to the Laws of christ, whereof this is one which I have been preaching to you, we cannot enter into the Kingdom of Heaven;
for which reason if I had chosen any other command of our Lord and Saviour to discourse upon, I had been as vehement in urging you to the obedience of that,
for which reason if I had chosen any other command of our Lord and Saviour to discourse upon, I had been as vehement in urging you to the Obedience of that,
Not any one that saith, Lord, Lord, and does no more than say so, but neglects the doing of God's Will, not any such person shall enter into the Kingdom of Heaven:
Not any one that Says, Lord, Lord, and does no more than say so, but neglects the doing of God's Will, not any such person shall enter into the Kingdom of Heaven:
xx d pi cst vvz, n1, n1, cc vdz dx dc cs vvb av, cc-acp vvz dt vdg pp-f npg1 n1, xx d d n1 vmb vvi p-acp dt n1 pp-f n1:
and by calling him, Lord, Lord, is meant a vehement profession of it, such a Profession as is to be seen in all the ways of making known to the World what Religion we are of.
and by calling him, Lord, Lord, is meant a vehement profession of it, such a Profession as is to be seen in all the ways of making known to the World what Religion we Are of.
and are zealous for the purity of Christian Profession, and contend against Error, then we are those that call Christ Lord, Lord, (i. e.) who make a vehement profession, that we are his Servants and Followers:
and Are zealous for the purity of Christian Profession, and contend against Error, then we Are those that call christ Lord, Lord, (i. e.) who make a vehement profession, that we Are his Servants and Followers:
cc vbr j p-acp dt n1 pp-f njp n1, cc vvi p-acp n1, cs pns12 vbr d cst vvb np1 n1, n1, (uh. sy.) q-crq vvb dt j n1, cst pns12 vbr po31 n2 cc n2:
Now whereas our Saviour says, Not every one that doth this, shall enter into the kingdom of Heaven, the plain meaning is, That he doth not exclude this outward profession as unnecessary, but that he makes it insufficient of it self in order to salvation.
Now whereas our Saviour Says, Not every one that does this, shall enter into the Kingdom of Heaven, the plain meaning is, That he does not exclude this outward profession as unnecessary, but that he makes it insufficient of it self in order to salvation.
av cs po12 n1 vvz, xx d pi cst vdz d, vmb vvi p-acp dt n1 pp-f n1, dt j n1 vbz, cst pns31 vdz xx vvi d j n1 p-acp j, p-acp cst pns31 vvz pn31 j pp-f pn31 n1 p-acp n1 p-acp n1.
1. He doth by no means exclude it as unnecessary, or as a Condition that may well enough be spared, he said upon another occasion, Ye call me Master and Lord,
1. He does by no means exclude it as unnecessary, or as a Condition that may well enough be spared, he said upon Another occasion, You call me Master and Lord,
for celebrating the Holy Communion, and for doing all those things in which the outward profession of true Christianity stands, that they laid down their lives,
for celebrating the Holy Communion, and for doing all those things in which the outward profession of true Christianity Stands, that they laid down their lives,
p-acp vvg dt j n1, cc p-acp vdg d d n2 p-acp r-crq dt j n1 pp-f j np1 vvz, cst pns32 vvd a-acp po32 n2,
and have been tormented many of them, not accepting deliverance; and therefore our Saviour, who here says, Not every one that saith unto me, Lord, Lord, shall enter, &c. hath also said, Whosoever shall confess me before men, him shall the son of man also confess before the angels of God;
and have been tormented many of them, not accepting deliverance; and Therefore our Saviour, who Here Says, Not every one that Says unto me, Lord, Lord, shall enter, etc. hath also said, Whosoever shall confess me before men, him shall the son of man also confess before the Angels of God;
cc vhb vbn vvn d pp-f pno32, xx vvg n1; cc av po12 n1, r-crq av vvz, xx d pi cst vvz p-acp pno11, n1, n1, vmb vvi, av vhz av vvn, r-crq vmb vvi pno11 p-acp n2, pno31 vmb dt n1 pp-f n1 av vvi p-acp dt n2 pp-f np1;
But he that denieth me before men, shall be denied before the angels of God, Luke 12.8, 9. So that although confessing Christ be not of it self enough for salvation,
But he that Denieth me before men, shall be denied before the Angels of God, Lycia 12.8, 9. So that although confessing christ be not of it self enough for salvation,
For there is nothing more necessary for the common welfare of Mankind, than a sense of God and Religion, which although it has its foundation in our very Natures,
For there is nothing more necessary for the Common welfare of Mankind, than a sense of God and Religion, which although it has its Foundation in our very Nature's,
than a common profession of it? And therefore in a matter of so great moment as this is, every man ought to be an Example to his Neighbour, and all men should encourage and animate one another:
than a Common profession of it? And Therefore in a matter of so great moment as this is, every man ought to be an Exampl to his Neighbour, and all men should encourage and animate one Another:
cs dt j n1 pp-f pn31? cc av p-acp dt n1 pp-f av j n1 p-acp d vbz, d n1 vmd pc-acp vbi dt n1 p-acp po31 n1, cc d n2 vmd vvi cc vvi pi j-jn:
For Christianity doth not only consist in the belief of such and such Doctrines, but in meeting together also for the Worship of God according to them, which is the most comprehensive instance of outward profession;
For Christianity does not only consist in the belief of such and such Doctrines, but in meeting together also for the Worship of God according to them, which is the most comprehensive instance of outward profession;
c-acp np1 vdz xx av-j vvi p-acp dt n1 pp-f d cc d n2, cc-acp p-acp vvg av av p-acp dt n1 pp-f np1 vvg p-acp pno32, r-crq vbz dt av-ds j n1 pp-f j n1;
And therefore that man that lives without Christian Communion, or which is all one, without Christian Profession, cannot rightly be called a Christian,
And Therefore that man that lives without Christian Communion, or which is all one, without Christian Profession, cannot rightly be called a Christian,
cc av d n1 cst vvz p-acp njp n1, cc r-crq vbz d pi, p-acp njp n1, vmbx av-jn vbi vvn dt njp,
But if the secret belief of the Doctrine of Christ, without any appearance of Profession of it, were enough to make a man a Christian, as I think it is not,
But if the secret belief of the Doctrine of christ, without any appearance of Profession of it, were enough to make a man a Christian, as I think it is not,
and there is that folly and superstition every-where, that so reasonable and excellent a Worship, as that which the Gospel prescribes, is not apt to take with most people;
and there is that folly and Superstition everywhere, that so reasonable and excellent a Worship, as that which the Gospel prescribes, is not apt to take with most people;
cc pc-acp vbz d n1 cc n1 j, cst av j cc j dt n1, c-acp d r-crq dt n1 vvz, vbz xx j pc-acp vvi p-acp ds n1;
When therefore our Lord brought into the World the knowledge of Divine Truth, and of the way how God would be worshipped and served, he did therefore make his Disciples a Society of men professing the way of Truth and Purity, that his Doctrine might spread in the World,
When Therefore our Lord brought into the World the knowledge of Divine Truth, and of the Way how God would be worshipped and served, he did Therefore make his Disciples a Society of men professing the Way of Truth and Purity, that his Doctrine might spread in the World,
c-crq av po12 n1 vvn p-acp dt n1 dt n1 pp-f j-jn n1, cc pp-f dt n1 c-crq np1 vmd vbi vvn cc vvn, pns31 vdd av vvi po31 n2 dt n1 pp-f n2 vvg dt n1 pp-f n1 cc n1, cst po31 n1 vmd vvi p-acp dt n1,
For which reason Origen thought, that when Our Saviour said, Ʋpon this rock will I build my Church, he meant by the rock every Christian that should do as St. Peter had done, (i. e.) who should make open confession of that Truth which St. Peter confessed,
For which reason Origen Thought, that when Our Saviour said, Ʋpon this rock will I built my Church, he meant by the rock every Christian that should do as Saint Peter had done, (i. e.) who should make open Confessi of that Truth which Saint Peter confessed,
A great many more things might be said to this purpose, to shew, that what is meant here by saying unto Christ, Lord, Lord, (i. e.) an outward profession of true Christianity, is so far from being an indifferent thing, that it is a most necessary duty, standing upon plain Commands and plain Reasons;
A great many more things might be said to this purpose, to show, that what is meant Here by saying unto christ, Lord, Lord, (i. e.) an outward profession of true Christianity, is so Far from being an indifferent thing, that it is a most necessary duty, standing upon plain Commands and plain Reasons;
dt j d dc n2 vmd vbi vvn p-acp d n1, pc-acp vvi, cst r-crq vbz vvn av p-acp vvg p-acp np1, n1, n1, (uh. sy.) dt j n1 pp-f j np1, vbz av av-j p-acp vbg dt j n1, cst pn31 vbz dt av-ds j n1, vvg p-acp n1 vvz cc j n2;
And upon this account it had doubtless been a true saying, if it had been said, Notevery one that in other things doth the Will of my Father, shall enter into the Kingdom of Heaven,
And upon this account it had doubtless been a true saying, if it had been said, Notevery one that in other things does the Will of my Father, shall enter into the Kingdom of Heaven,
and so I come to the 2d. Point, That an outward profession of Christianity, is not of it self sufficient in order to our Salvation, inasmuch as it is moreover necessary, that we should do the Will of God (i. e.) that we should do his Will in all other things;
and so I come to the 2d. Point, That an outward profession of Christianity, is not of it self sufficient in order to our Salvation, inasmuch as it is moreover necessary, that we should do the Will of God (i. e.) that we should do his Will in all other things;
cc av pns11 vvb p-acp dt crd. n1, cst dt j n1 pp-f np1, vbz xx pp-f pn31 n1 j p-acp n1 p-acp po12 n1, av c-acp pn31 vbz av j, cst pns12 vmd vdi dt n1 pp-f np1 (uh. sy.) cst pns12 vmd vdi po31 n1 p-acp d j-jn n2;
What is a professed Christian, but one that declares himself to believe, That the unrighteous, the unmerciful, the unclean, the ungodly, shall never enter into the Kingdom of Heaven;
What is a professed Christian, but one that declares himself to believe, That the unrighteous, the unmerciful, the unclean, the ungodly, shall never enter into the Kingdom of Heaven;
For such a man to maintain the hope of Everlasting Life, is a contradiction to his own Faith and Profession, such a contradiction to his Profession, that he exposes himself to have the lie given him by the World;
For such a man to maintain the hope of Everlasting Life, is a contradiction to his own Faith and Profession, such a contradiction to his Profession, that he exposes himself to have the lie given him by the World;
c-acp d dt n1 pc-acp vvi dt n1 pp-f j n1, vbz dt n1 p-acp po31 d n1 cc n1, d dt n1 p-acp po31 n1, cst pns31 vvz px31 pc-acp vhi dt n1 vvn pno31 p-acp dt n1;
Our Blessed Saviour himself found a great deal of this folly and madness among the Jews, especially amongst the Scribes and Pharisees, when he came into the World:
Our Blessed Saviour himself found a great deal of this folly and madness among the jews, especially among the Scribes and Pharisees, when he Come into the World:
po12 j-vvn n1 px31 vvd dt j n1 pp-f d n1 cc n1 p-acp dt np2, av-j p-acp dt n2 cc np1, c-crq pns31 vvd p-acp dt n1:
Nay, if we will take St. Paul 's word, who did not use to reprove without cause, they thought that the same sins which they were guilty of with the Gentiles, would not have so bad a construction made of them,
Nay, if we will take Saint Paul is word, who did not use to reprove without cause, they Thought that the same Sins which they were guilty of with the Gentiles, would not have so bad a construction made of them,
and divers Ordinances, in the observation of which they put their trust, and believed that no Israelite should go without his portion of happiness in the life to come:
and diverse Ordinances, in the observation of which they put their trust, and believed that no Israelite should go without his portion of happiness in the life to come:
they trusted in Moses, and said, we have Abraham to our Father, they built and garnished the Tombs of the Prophets, those very Prophets that had been so ill entertained by their Forefathers for declaring against their sins;
they trusted in Moses, and said, we have Abraham to our Father, they built and garnished the Tombs of the prophets, those very prophets that had been so ill entertained by their Forefathers for declaring against their Sins;
pns32 vvd p-acp np1, cc vvd, pns12 vhb np1 p-acp po12 n1, pns32 vvd cc vvn dt n2 pp-f dt n2, d j n2 cst vhd vbn av av-jn vvn p-acp po32 n2 p-acp vvg p-acp po32 n2;
and because they did this external honour to the Monuments of those good men, they excused themselves from following their Instructions, being full of hypocrisy and iniquity, and all uncleanness.
and Because they did this external honour to the Monuments of those good men, they excused themselves from following their Instructions, being full of hypocrisy and iniquity, and all uncleanness.
cc c-acp pns32 vdd d j n1 p-acp dt n2 pp-f d j n2, pns32 vvd px32 p-acp vvg po32 n2, vbg j pp-f n1 cc n1, cc d n1.
Now this being so notorious in our Saviour's time, and having been so for some Ages before, it seemed needful that his Disciples should be warned against the like fatal mistakes, into which there was no little reason to be jealous they would fall:
Now this being so notorious in our Saviour's time, and having been so for Some Ages before, it seemed needful that his Disciples should be warned against the like fatal mistakes, into which there was no little reason to be jealous they would fallen:
av d vbg av j p-acp po12 ng1 n1, cc vhg vbn av p-acp d n2 a-acp, pn31 vvd j cst po31 n2 vmd vbi vvn p-acp dt j j n2, p-acp r-crq a-acp vbds dx j n1 pc-acp vbi j pns32 vmd vvi:
and think themselves safe enough by making their boast of him, no less than the Jews had done before of Moses, and consequently great reason for this earnest admonition, Not every one that saith unto me, Lord, Lord, &c. Nay,
and think themselves safe enough by making their boast of him, no less than the jews had done before of Moses, and consequently great reason for this earnest admonition, Not every one that Says unto me, Lord, Lord, etc. Nay,
cc vvi px32 av-j av-d p-acp vvg po32 n1 pp-f pno31, av-dx dc cs dt np2 vhd vdn a-acp pp-f np1, cc av-j j n1 p-acp d j n1, xx d pi cst vvz p-acp pno11, n1, n1, av uh,
inasmuch as our Saviour upon this occasion told his Disciples before hand, Many shall say unto me in that day, Lord, have we not prophesied in thy name,
inasmuch as our Saviour upon this occasion told his Disciples before hand, Many shall say unto me in that day, Lord, have we not prophesied in thy name,
av c-acp po12 n1 p-acp d n1 vvd po31 n2 p-acp n1, d vmb vvi p-acp pno11 p-acp d n1, n1, vhb pns12 xx vvn p-acp po21 n1,
and in thy name cast out devils, and in thy name done many wonderful works? which certainly was spoken of those Workers of Iniquity that lived in the early days of the Church,
and in thy name cast out Devils, and in thy name done many wondered works? which Certainly was spoken of those Workers of Iniquity that lived in the early days of the Church,
cc p-acp po21 n1 vvd av n2, cc p-acp po21 n1 vdn d j n2? r-crq av-j vbds vvn pp-f d n2 pp-f n1 cst vvd p-acp dt j n2 pp-f dt n1,
who did not only see, but do Miracles in the name of Christ, should yet be workers of iniquity; that they who had faith to cast out devils out of others, should not have faith enough to dispossess themselves of their vile Lusts,
who did not only see, but do Miracles in the name of christ, should yet be workers of iniquity; that they who had faith to cast out Devils out of Others, should not have faith enough to dispossess themselves of their vile Lustiest,
q-crq vdd xx av-j vvi, cc-acp vdb n2 p-acp dt n1 pp-f np1, vmd av vbi n2 pp-f n1; cst pns32 r-crq vhd n1 p-acp vvd av n2 av pp-f n2-jn, vmd xx vhi n1 av-d pc-acp vvi px32 pp-f po32 j n2,
But when Honour, and Power, and Wealth became the Rewards of professing Christianity, the instances of this folly and madness grew still more numerous,
But when Honour, and Power, and Wealth became the Rewards of professing Christianity, the instances of this folly and madness grew still more numerous,
p-acp q-crq n1, cc n1, cc n1 vvd dt n2 pp-f vvg np1, dt n2 pp-f d n1 cc n1 vvd av av-dc j,
and no wonder then, that upon the encrease of Bad Examples, there were still more and more who looked for Salvation by the Name of Christ, that had little or nothing of his Spirit,
and no wonder then, that upon the increase of Bad Examples, there were still more and more who looked for Salvation by the Name of christ, that had little or nothing of his Spirit,
cc dx n1 av, cst p-acp dt n1 pp-f j n2, pc-acp vbdr av av-dc cc n1 r-crq vvd p-acp n1 p-acp dt n1 pp-f np1, cst vhd j cc pix pp-f po31 n1,
and an adulterous Eye, and a revengeful Spirit, and Vain-glory, and Worldly sollicitude, and a great many other things, which are often as hard to reform,
and an adulterous Eye, and a revengeful Spirit, and Vainglory, and Worldly solicitude, and a great many other things, which Are often as hard to reform,
cc dt j n1, cc dt j n1, cc n1, cc j n1, cc dt j d j-jn n2, r-crq vbr av p-acp j pc-acp vvi,
This is indeed the principal cause why men will conceit any thing, though it be never so foolish, rather than they will feel an indispensible obligation to repent and reform their wicked ways.
This is indeed the principal cause why men will conceit any thing, though it be never so foolish, rather than they will feel an indispensible obligation to Repent and reform their wicked ways.
d vbz av dt j-jn n1 q-crq n2 vmb vvi d n1, cs pn31 vbb av-x av j, av-c cs pns32 vmb vvi dt j n1 pc-acp vvi cc vvi po32 j n2.
and he finds more pleasure in a constant course of piety towards God, of justice and mercy towards men, of a sober and temperate use of the good things of this life,
and he finds more pleasure in a constant course of piety towards God, of Justice and mercy towards men, of a Sobrium and temperate use of the good things of this life,
cc pns31 vvz dc n1 p-acp dt j n1 pp-f n1 p-acp np1, pp-f n1 cc n1 p-acp n2, pp-f dt j cc j n1 pp-f dt j n2 pp-f d n1,
but whilst one is under the power and lust of Passion, his indulgence to his own Appetite, is like drink to a man in a Feaver, who, till he recovers his health, knows no other pleasure,
but while one is under the power and lust of Passion, his indulgence to his own Appetite, is like drink to a man in a Fever, who, till he recovers his health, knows no other pleasure,
Now they are those Rules of Christianity which concern the government of our Affections and Passions, our Manners and Practices in the general course of our conversation, that are directly contrary to those corrupt Inclinations of Mankind;
Now they Are those Rules of Christianity which concern the government of our Affections and Passion, our Manners and Practices in the general course of our Conversation, that Are directly contrary to those corrupt Inclinations of Mankind;
av pns32 vbr d n2 pp-f np1 r-crq vvb dt n1 pp-f po12 n2 cc n2, po12 n2 cc n2 p-acp dt j n1 pp-f po12 n1, cst vbr av-j j-jn p-acp d j n2 pp-f n1;
whereas the obligation to profess a Religion, and to worship God amongst those that do so, doth not of it self thwart them, otherways than it brings the other part of Religion to mind, which is, to act accordingly in all our conversation:
whereas the obligation to profess a Religion, and to worship God among those that do so, does not of it self thwart them, otherways than it brings the other part of Religion to mind, which is, to act accordingly in all our Conversation:
cs dt n1 pc-acp vvi dt n1, cc p-acp n1 np1 p-acp d cst vdb av, vdz xx pp-f pn31 n1 vvi pno32, av cs pn31 vvz dt j-jn n1 pp-f n1 p-acp n1, r-crq vbz, pc-acp vvi av-vvg p-acp d po12 n1:
For he hath left those natural impressions of his own Being upon our hearts, and hath given such evidence to the World of the truth of the Gospel of his Son, that it must needs be an hard thing for us to grow downright Atheists, or even Unbelievers;
For he hath left those natural impressions of his own Being upon our hearts, and hath given such evidence to the World of the truth of the Gospel of his Son, that it must needs be an hard thing for us to grow downright Atheists, or even Unbelievers;
c-acp pns31 vhz vvn d j n2 pp-f po31 d vbg p-acp po12 n2, cc vhz vvn d n1 p-acp dt n1 pp-f dt n1 pp-f dt n1 pp-f po31 n1, cst pn31 vmb av vbi dt j n1 p-acp pno12 pc-acp vvi j n2, cc j n2;
and the unavoidable apprehensions of God, and a Life to come, and a general conviction of the truth of Christianity on the other, that have not only made many Persons take up this false way of comforting themselves,
and the unavoidable apprehensions of God, and a Life to come, and a general conviction of the truth of Christianity on the other, that have not only made many Persons take up this false Way of comforting themselves,
cc dt j n2 pp-f np1, cc dt n1 pc-acp vvi, cc dt j n1 pp-f dt n1 pp-f np1 p-acp dt n-jn, cst vhb xx av-j vvn d n2 vvb a-acp d j n1 pp-f vvg px32,
but have also made them easy to receive divers Errors which help to support this, to expect spiritual relief from things blest by man, without any appointment from God,
but have also made them easy to receive diverse Errors which help to support this, to expect spiritual relief from things blessed by man, without any appointment from God,
And in the company of more mistakes tending to the same comfort, it will be a very hard matter indeed to convince a man of that mistake, that his form of godliness will supply the want of the real power of it: But alas!
And in the company of more mistakes tending to the same Comfort, it will be a very hard matter indeed to convince a man of that mistake, that his from of godliness will supply the want of the real power of it: But alas!
cc p-acp dt n1 pp-f dc n2 vvg p-acp dt d n1, pn31 vmb vbi dt av j n1 av pc-acp vvi dt n1 pp-f d n1, cst po31 n1 pp-f n1 vmb vvi dt n1 pp-f dt j n1 pp-f pn31: p-acp uh!
where Truth is professed without the mixture of any Doctrinal Errors of this kind, there is still too much room left for this practical Error, of holding the truth in unrighteousness:
where Truth is professed without the mixture of any Doctrinal Errors of this kind, there is still too much room left for this practical Error, of holding the truth in unrighteousness:
q-crq n1 vbz vvn p-acp dt n1 pp-f d j n2 pp-f d n1, pc-acp vbz av av d n1 vvn p-acp d j n1, pp-f vvg dt n1 p-acp n1:
For whilst some men are led into sin by Error, do not others who are guilty of the same sins, hope that they shall be overlooked for the sake of their opposition to those Errors,
For while Some men Are led into since by Error, do not Others who Are guilty of the same Sins, hope that they shall be overlooked for the sake of their opposition to those Errors,
c-acp cs d n2 vbr vvn p-acp n1 p-acp n1, vdb xx n2-jn r-crq vbr j pp-f dt d n2, vvb cst pns32 vmb vbi vvn p-acp dt n1 pp-f po32 n1 p-acp d n2,
and the clearest reason that there is for any thing in the world, holds forth a necessity of actual reformation, in order to God's Pardon, and eternal Life;
and the Clearest reason that there is for any thing in the world, holds forth a necessity of actual Reformation, in order to God's Pardon, and Eternal Life;
cc dt js n1 cst pc-acp vbz p-acp d n1 p-acp dt n1, vvz av dt n1 pp-f j n1, p-acp n1 p-acp npg1 n1, cc j n1;
But, my Brethren, let us lay one Particular seriously to heart under this General, and that is this, That our very Profession of this Truth, in the natural and proper sense of it, That without holiness no man shall see the Lord, will not serve our turn, without the practice of it;
But, my Brothers, let us lay one Particular seriously to heart under this General, and that is this, That our very Profession of this Truth, in the natural and proper sense of it, That without holiness no man shall see the Lord, will not serve our turn, without the practice of it;
p-acp, po11 n2, vvb pno12 vvi pi j-jn av-j p-acp n1 p-acp d n1, cc d vbz d, cst po12 j n1 pp-f d n1, p-acp dt j cc j n1 pp-f pn31, cst p-acp n1 dx n1 vmb vvi dt n1, vmb xx vvi po12 n1, p-acp dt n1 pp-f pn31;
for there is this advantage of a true and pure profession of Christianity, that whosoever makes it, to use the words of our Saviour in a sense something different, he is not far from the Kingdom of God;
for there is this advantage of a true and pure profession of Christianity, that whosoever makes it, to use the words of our Saviour in a sense something different, he is not Far from the Kingdom of God;
c-acp pc-acp vbz d n1 pp-f dt j cc j n1 pp-f np1, cst r-crq vvz pn31, pc-acp vvi dt n2 pp-f po12 n1 p-acp dt n1 pi j, pns31 vbz xx av-j p-acp dt n1 pp-f np1;
and Thansgivings, and other holy Offices of Religion, that by these things men might give him the satisfaction of hearing the greatness of his Perfections,
and Thanksgivings, and other holy Offices of Religion, that by these things men might give him the satisfaction of hearing the greatness of his Perfections,
cc n2-vvg, cc j-jn j n2 pp-f n1, cst p-acp d n2 n2 vmd vvi pno31 dt n1 pp-f vvg dt n1 pp-f po31 n2,
4. The conceit and expectation of some unpromised mercy of God, must necessarily be one ingredient into the presumption o• those men, that hold the truth in unrighteousness For the Threatnings of God's Word are so undeniably plain, that a man of sense, who believes the truth, as it is in Jesus, can have no ease under a guilty Conscience,
4. The conceit and expectation of Some unpromised mercy of God, must necessarily be one ingredient into the presumption o• those men, that hold the truth in unrighteousness For the Threatenings of God's Word Are so undeniably plain, that a man of sense, who believes the truth, as it is in jesus, can have no ease under a guilty Conscience,
but upon a supposition, that God will, or may at least, abate something of the rigour of his threatning and accept of less, perhaps, a Death-bed Repentance;
but upon a supposition, that God will, or may At least, abate something of the rigour of his threatening and accept of less, perhaps, a Deathbed Repentance;
cc-acp p-acp dt n1, cst np1 vmb, cc vmb p-acp ds, vvb pi pp-f dt n1 pp-f po31 n-vvg cc vvb pp-f dc, av, dt n1 np1-n;
This seems to be at the bottom of their Confidence, of whom our Lord foretold, that they should say, Lord, Lord, have we not prophesied in thy name, &c. that is to say, they had been instrumental to maintain and support his Doctrine in the World,
This seems to be At the bottom of their Confidence, of whom our Lord foretold, that they should say, Lord, Lord, have we not prophesied in thy name, etc. that is to say, they had been instrumental to maintain and support his Doctrine in the World,
But to prevent this presumption, Our Saviour hath said before-hand, Then will I profess to them, I never knew you, Depart from me ye workers of iniquity;
But to prevent this presumption, Our Saviour hath said beforehand, Then will I profess to them, I never knew you, Depart from me you workers of iniquity;
Let us seriously lay to heart these words of our Saviour, which are an answer to the most concerning Question in the World, who are they that shall be saved? Not every one that saith, Lord, Lord,
Let us seriously lay to heart these words of our Saviour, which Are an answer to the most Concerning Question in the World, who Are they that shall be saved? Not every one that Says, Lord, Lord,
vvb pno12 av-j vvi p-acp n1 d n2 pp-f po12 n1, r-crq vbr dt n1 p-acp dt av-ds vvg n1 p-acp dt n1, r-crq vbr pns32 cst vmb vbi vvn? xx d pi cst vvz, n1, n1,
and therefore that men might not deceive themselves, our Saviour concludes his Precepts and Cautions in this effectual manner, Therefore whosoever heareth these sayings of mine,
and Therefore that men might not deceive themselves, our Saviour concludes his Precepts and Cautions in this effectual manner, Therefore whosoever hears these sayings of mine,
cc av d n2 vmd xx vvi px32, po12 n1 vvz po31 n2 cc n2 p-acp d j n1, av r-crq vvz d n2-vvg pp-f po11,
but doers of the word, take care that the convictions of Truth, and the impressions which it makes upon your minds when you hear it, do not slide away, just as the Image of a man's Countenance, which the Glass hath made in his imagination, vanishes away when he turns from the Glass,
but doers of the word, take care that the convictions of Truth, and the impressions which it makes upon your minds when you hear it, do not slide away, just as the Image of a Man's Countenance, which the Glass hath made in his imagination, Vanishes away when he turns from the Glass,
and our Consciences witness thereto, while we hear those plain and powerful words of his which are laid up in the Evangelists ▪ But if we straightway forget what we are,
and our Consciences witness thereto, while we hear those plain and powerful words of his which Are laid up in the Evangelists ▪ But if we straightway forget what we Are,
cc po12 n2 vvi av, cs pns12 vvb d j cc j n2 pp-f png31 r-crq vbr vvn a-acp p-acp dt n2 ▪ p-acp cs pns12 av vvb r-crq pns12 vbr,
AMongst the many Arguments in Scripture persuading to an upright Intention, and honest Conversation, this in the Text is fit to be propounded, and considered;
among the many Arguments in Scripture persuading to an upright Intention, and honest Conversation, this in the Text is fit to be propounded, and considered;
p-acp dt d n2 p-acp n1 vvg p-acp dt j n1, cc j n1, d p-acp dt n1 vbz j pc-acp vbi vvn, cc vvn;
and most proper for them who are most inquisitive after knowledge; and likely to be effectual with the most prudent, who aim at the best knowledge. For,
and most proper for them who Are most inquisitive After knowledge; and likely to be effectual with the most prudent, who aim At the best knowledge. For,
he himself, whose Doctrine it is that we would learn, and best knows that method by which we may learn it, hath given us this assurance, That if we make Piety and Virtue our first design, we shall know.
he himself, whose Doctrine it is that we would Learn, and best knows that method by which we may Learn it, hath given us this assurance, That if we make Piety and Virtue our First Design, we shall know.
pns31 px31, rg-crq n1 pn31 vbz cst pns12 vmd vvi, cc av-js vvz d n1 p-acp r-crq pns12 vmb vvi pn31, vhz vvn pno12 d n1, cst cs pns12 vvb n1 cc n1 po12 ord n1, pns12 vmb vvi.
5. The Promise is universal in respect of the matter of it, he shall know of the doctrine (i. e.) of the whole Doctrine, whatsoever is necessary or greatly profitable to the end of knowledge:
5. The Promise is universal in respect of the matter of it, he shall know of the Doctrine (i. e.) of the Whole Doctrine, whatsoever is necessary or greatly profitable to the end of knowledge:
Lastly, It is yet a greater encouragement to follow this method, if we consider that no man can possibly miss of Happiness in that way, which our Saviour here prescribes for the attainment of the best knowledge;
Lastly, It is yet a greater encouragement to follow this method, if we Consider that no man can possibly miss of Happiness in that Way, which our Saviour Here prescribes for the attainment of the best knowledge;
ord, pn31 vbz av dt jc n1 pc-acp vvi d n1, cs pns12 vvb cst dx n1 vmb av-j vvi pp-f n1 p-acp d n1, r-crq po12 n1 av vvz p-acp dt n1 pp-f dt js n1;
what reason have I to take that way of arriving to sound knowledge, which hath not only so great a promise to secure me that I shall not miss of that end,
what reason have I to take that Way of arriving to found knowledge, which hath not only so great a promise to secure me that I shall not miss of that end,
r-crq n1 vhb pns11 pc-acp vvi d n1 pp-f vvg pc-acp vvi n1, r-crq vhz xx av-j av j dt n1 pc-acp vvi pno11 cst pns11 vmb xx vvi pp-f d n1,
But now although a man could by other methods arrive to knowledge, yet if in the mean time he neglected to do the Will of God, he doth not at all provide for his Happiness;
But now although a man could by other methods arrive to knowledge, yet if in the mean time he neglected to do the Will of God, he does not At all provide for his Happiness;
p-acp av cs dt n1 vmd p-acp j-jn n2 vvb p-acp n1, av cs p-acp dt j n1 pns31 vvd pc-acp vdi dt n1 pp-f np1, pns31 vdz xx p-acp d vvb p-acp po31 n1;
which certainly is a most powerful recommendation of our Saviour's way, especially if you add this consideration, that it hath the advantage of all other methods by which we can hope to gain a fight understanding in Religion.
which Certainly is a most powerful recommendation of our Saviour's Way, especially if you add this consideration, that it hath the advantage of all other methods by which we can hope to gain a fight understanding in Religion.
and moreover, that some wicked men have arrived to greater knowledge in Religion, than thousands of Religious persons ever had. To this Objection I answer,
and moreover, that Some wicked men have arrived to greater knowledge in Religion, than thousands of Religious Persons ever had. To this Objection I answer,
cc av, cst d j n2 vhb vvn p-acp jc n1 p-acp n1, cs crd pp-f j n2 av vhd. p-acp d n1 pns11 vvb,
1. That supposing an equality of other means and abilities, he that is sincere towards God, hath many advantages above a wicked man in order to the gaining of that knowledge, to which the wicked may possibly arrive.
1. That supposing an equality of other means and abilities, he that is sincere towards God, hath many advantages above a wicked man in order to the gaining of that knowledge, to which the wicked may possibly arrive.
Now if that which is possibly to both, may be more easily and certainly attained by the good man, supposed to be equal in other respects to the wicked;
Now if that which is possibly to both, may be more Easily and Certainly attained by the good man, supposed to be equal in other respects to the wicked;
av cs d r-crq vbz av-j p-acp d, vmb vbi av-dc av-j cc av-j vvn p-acp dt j n1, vvd pc-acp vbi j-jn p-acp j-jn n2 p-acp dt j;
Is an impartial examination of those grounds upon which the several Parties in Christendom pretend to hold the truth? It is the will of God, that we should prove all things, and hold fast that which is good;
Is an impartial examination of those grounds upon which the several Parties in Christendom pretend to hold the truth? It is the will of God, that we should prove all things, and hold fast that which is good;
Is it the use of our own reason, and arguing from Principles of natural Religion? This is plainly supposed in the command of trying their Doctrines, who pretend to instruct us in Revelation.
Is it the use of our own reason, and arguing from Principles of natural Religion? This is plainly supposed in the command of trying their Doctrines, who pretend to instruct us in Revelation.
it doth most commonly blast their endeavours, through the corruptness of their end, making them bend their wit not so much to know the truth, as to serve their Cause.
it does most commonly blast their endeavours, through the corruptness of their end, making them bend their wit not so much to know the truth, as to serve their Cause.
for he perceived all that labour was lost upon men of their perverse minds, which was abundantly sufficient to satisfie those there that were wise and modest, and disinterested.
for he perceived all that labour was lost upon men of their perverse minds, which was abundantly sufficient to satisfy those there that were wise and modest, and disinterested.
c-acp pns31 vvd d cst n1 vbds vvn p-acp n2 pp-f po32 j n2, r-crq vbds av-j j pc-acp vvi d a-acp d vbdr j cc j, cc vvn.
How evident and reasonable soever the institution of the Gospel is, it was not delivered in such a way as should certainly prevail against the obstinacy of the wicked,
How evident and reasonable soever the Institution of the Gospel is, it was not Delivered in such a Way as should Certainly prevail against the obstinacy of the wicked,
c-crq j cc j av dt n1 pp-f dt n1 vbz, pn31 vbds xx vvn p-acp d dt n1 c-acp vmd av-j vvi p-acp dt n1 pp-f dt j,
and enlighten the minds of them that love darkness rather than light, because their deeds are evil, but in such a way as would satisfy all that love the truth,
and enlighten the minds of them that love darkness rather than Light, Because their Deeds Are evil, but in such a Way as would satisfy all that love the truth,
cc vvi dt n2 pp-f pno32 d vvb n1 av-c cs vvi, c-acp po32 n2 vbr j-jn, p-acp p-acp d dt n1 c-acp vmd vvi d cst vvb dt n1,
3. Due reverence, and love of God's Word, is it self apt to promote the understanding of it, which is a great advantage which the good man hath above all others:
3. Due Reverence, and love of God's Word, is it self apt to promote the understanding of it, which is a great advantage which the good man hath above all Others:
What other reason can we give, why men that are accurate at one sort of business, are heavy and inapprehensive at others? for the Soul in it self hath a capacity equally open to the embracing of all Reason, that therefore which makes the difference, must be their value of, and delight in one subject,
What other reason can we give, why men that Are accurate At one sort of business, Are heavy and inapprehensive At Others? for the Soul in it self hath a capacity equally open to the embracing of all Reason, that Therefore which makes the difference, must be their valve of, and delight in one Subject,
Now that veneration of Divine Truth, that value of Christian Knowledge, which is implied in a sincere intent to do the will of God, is incomparably greater,
Now that veneration of Divine Truth, that valve of Christian Knowledge, which is implied in a sincere intent to do the will of God, is incomparably greater,
it was our Saviour's own Expostulation with the Jews, How can ye believe, that receive honour one of another, and seek not that honour which cometh of God? John 5.44. One would wonder what a strange delusion the Pride of the Pharisees kept them under;
it was our Saviour's own Expostulation with the jews, How can you believe, that receive honour one of Another, and seek not that honour which comes of God? John 5.44. One would wonder what a strange delusion the Pride of the Pharisees kept them under;
pn31 vbds po12 ng1 d n1 p-acp dt np2, q-crq vmb pn22 vvi, cst vvb n1 crd pp-f n-jn, cc vvb xx d n1 r-crq vvz pp-f np1? np1 crd. pi vmd vvi r-crq dt j n1 dt n1 pp-f dt np1 vvd pno32 p-acp;
the Delusion was so great, that they could not judge whether they believed or disbelieved what they read in Moses; for our Saviour tells them, v. 46. Had ye believed Moses, ye would also have believed me, for he wrote of me.
the Delusion was so great, that they could not judge whither they believed or disbelieved what they read in Moses; for our Saviour tells them, v. 46. Had you believed Moses, you would also have believed me, for he wrote of me.
Could we, or could they themselves have thought, that they who trusted in Moses, that they who were the great Teachers of the Law of Moses, that they who rejected Jesus, because they thought his Doctrine overthrew the Law of Moses, should be mistaken in their own belief of Moses? and yet he adds, v. 47. If ye believe not his writings,
Could we, or could they themselves have Thought, that they who trusted in Moses, that they who were the great Teachers of the Law of Moses, that they who rejected jesus, Because they Thought his Doctrine overthrew the Law of Moses, should be mistaken in their own belief of Moses? and yet he adds, v. 47. If you believe not his writings,
Did we not know it by experience, we should think it incredible, that in these circumstances, men of learning and subtilty should not be able to judge of the strength or weakness of Arguments, of the true or false interpretation of Scripture, of the pertinent or impertinent application of it,
Did we not know it by experience, we should think it incredible, that in these Circumstances, men of learning and subtlety should not be able to judge of the strength or weakness of Arguments, of the true or false Interpretation of Scripture, of the pertinent or impertinent application of it,
vdd pns12 xx vvi pn31 p-acp n1, pns12 vmd vvi pn31 j, cst p-acp d n2, n2 pp-f n1 cc n1 vmd xx vbi j pc-acp vvi pp-f dt n1 cc n1 pp-f n2, pp-f dt j cc j n1 pp-f n1, pp-f dt j cc j n1 pp-f pn31,
Could any disinterested man believe, that from the saying of Saint John in the conclusion of his Revelation, If any man shall add unto the words of the prophecy of this book, God shall add unto him the plagues that are written in it;
Could any disinterested man believe, that from the saying of Saint John in the conclusion of his Revelation, If any man shall add unto the words of the prophecy of this book, God shall add unto him the plagues that Are written in it;
Because a Curse is threatned to any that shall attempt to corrupt, the Bible, by making any alteration in the Revelation of St. John, therefore nothing is to be done in God's Worship, which is not positively required in the Word of God.
Because a Curse is threatened to any that shall attempt to corrupt, the bible, by making any alteration in the Revelation of Saint John, Therefore nothing is to be done in God's Worship, which is not positively required in the Word of God.
Would it ever have come into a mans head to suspect, that the Power of the Roman Bishop to depose Kings and Emperors, might be argued from those words of our Lord to Peter, Feed my sheep? If Ambition and Covetousness,
Would it ever have come into a men head to suspect, that the Power of the Roman Bishop to depose Kings and Emperor's, might be argued from those words of our Lord to Peter, Feed my sheep? If Ambition and Covetousness,
and it is plain enough, that without any wit, and with infinitely greater probability, the quite contrary conclusion may be several ways inferred from these words;
and it is plain enough, that without any wit, and with infinitely greater probability, the quite contrary conclusion may be several ways inferred from these words;
cc pn31 vbz j av-d, cst p-acp d n1, cc p-acp av-j jc n1, dt av j-jn n1 vmb vbi j n2 vvn p-acp d n2;
I shall not stand to expose their arguing from those words, Thou art Peter, and upon this rock I will build my Church, in behalf of the universal Supremacy of the Roman Bishops,
I shall not stand to expose their arguing from those words, Thou art Peter, and upon this rock I will built my Church, in behalf of the universal Supremacy of the Roman Bishops,
pns11 vmb xx vvi pc-acp vvi po32 vvg p-acp d n2, pns21 vb2r np1, cc p-acp d n1 pns11 vmb vvi po11 n1, p-acp n1 pp-f dt j n1 pp-f dt njp n2,
were it not plain, That when the Keys were given to him, as they were not till after the Resurrection of Christ, they were given to all the other Apostles,
were it not plain, That when the Keys were given to him, as they were not till After the Resurrection of christ, they were given to all the other Apostles,
vbdr pn31 xx j, cst c-crq dt n2 vbdr vvn p-acp pno31, c-acp pns32 vbdr xx c-acp p-acp dt n1 pp-f np1, pns32 vbdr vvn p-acp d dt j-jn n2,
But suppose that had been said of Peter, which St. Paul said of himself, that the care of all the Churches was upon him, which is a Saying more likely to conclude an Universal Pastorship from,
But suppose that had been said of Peter, which Saint Paul said of himself, that the care of all the Churches was upon him, which is a Saying more likely to conclude an Universal Pastorship from,
if any man should in earnest offer that place to prove that St. Paul was Christ's Vicar-General on Earth, he would be answered no other way than by contempt:
if any man should in earnest offer that place to prove that Saint Paul was Christ's Vicar-General on Earth, he would be answered no other Way than by contempt:
and resolved to go through with it, and to maintain it right or wrong; but that which is still worse is this, that where the Spirit of Faction prevails,
and resolved to go through with it, and to maintain it right or wrong; but that which is still Worse is this, that where the Spirit of Faction prevails,
cc vvd pc-acp vvi p-acp p-acp pn31, cc pc-acp vvi pn31 av-jn cc n-jn; cc-acp cst r-crq vbz av jc vbz d, cst c-crq dt n1 pp-f n1 vvz,
and worldly Interest is carried on under the pretext of Religion, the understandings of men are frequently disabled from judging right between good and evil;
and worldly Interest is carried on under the pretext of Religion, the understandings of men Are frequently disabled from judging right between good and evil;
and Murder, and Treason, are in some cases not only excuseable but laudable? that they should commit such Crimes as these, not only without regret and horrour,
and Murder, and Treason, Are in Some cases not only Excusable but laudable? that they should commit such Crimes as these, not only without regret and horror,
cc n1, cc n1, vbr p-acp d n2 xx av-j j p-acp j? cst pns32 vmd vvi d n2 c-acp d, xx av-j p-acp n1 cc n1,
but with a chearful Conscience, and the expectation of heaven in reward of their actions? Wherefore, that I might not lose the use of my understanding in most plain and evident matters, that I might not be weaker than a Child,
but with a cheerful Conscience, and the expectation of heaven in reward of their actions? Wherefore, that I might not loose the use of my understanding in most plain and evident matters, that I might not be Weaker than a Child,
when their Reputations are engaged, and they are made fast to a Party, their understandings are so disabled, that in a short time they confidently put themselves upon defending things most unjustifiable,
when their Reputations Are engaged, and they Are made fast to a Party, their understandings Are so disabled, that in a short time they confidently put themselves upon defending things most unjustifiable,
for where that Assembly of Sins is got together, or indeed where any one of them is, it is apt to extinguish that very love of Truth, the very desire of knowing it. To proceed;
for where that Assembly of Sins is god together, or indeed where any one of them is, it is apt to extinguish that very love of Truth, the very desire of knowing it. To proceed;
p-acp c-crq d n1 pp-f n2 vbz vvn av, cc av c-crq d crd pp-f pno32 vbz, pn31 vbz j pc-acp vvi d j n1 pp-f n1, dt j n1 pp-f vvg pn31. pc-acp vvi;
good reason therefore had St. James when he shewed how we should receive the Word with meekness, to exhort us, that we lay aside all filthiness and superfluity of naughtiness.
good reason Therefore had Saint James when he showed how we should receive the Word with meekness, to exhort us, that we lay aside all filthiness and superfluity of naughtiness.
j n1 av vhd n1 np1 c-crq pns31 vvd c-crq pns12 vmd vvi dt n1 p-acp n1, pc-acp vvi pno12, cst pns12 vvb av d n1 cc n1 pp-f n1.
In a word, The bent of the will and affections have such a sway over the understanding, that daily experience shews how the same things appears differently to men,
In a word, The bent of the will and affections have such a sway over the understanding, that daily experience shows how the same things appears differently to men,
p-acp dt n1, dt n1 pp-f dt n1 cc n2 vhb d dt n1 p-acp dt n1, cst j n1 vvz c-crq dt d n2 vvz av-j p-acp n2,
for instance, if persons that have lived long friendly together, chance to fall out, immediately former actions and speeches are remembred and commented upon,
for instance, if Persons that have lived long friendly together, chance to fallen out, immediately former actions and Speeches Are remembered and commented upon,
and yet the things are the same, and the understandings of men were as able before as now, only there is dislike now instead of the kindness that was before;
and yet the things Are the same, and the understandings of men were as able before as now, only there is dislike now instead of the kindness that was before;
cc av dt n2 vbr dt d, cc dt n2 pp-f n2 vbdr a-acp j c-acp c-acp av, av-j a-acp vbz n1 av av pp-f dt n1 cst vbds a-acp;
discourse to a greedy worlding, of Immortality, and laying up treasure in heaven, and he can hardly understand what you say, 'tis as insipid talk to him,
discourse to a greedy Worlding, of Immortality, and laying up treasure in heaven, and he can hardly understand what you say, it's as insipid talk to him,
n1 p-acp dt j n1, pp-f n1, cc vvg a-acp n1 p-acp n1, cc pns31 vmb av vvi r-crq pn22 vvb, pn31|vbz p-acp j n1 p-acp pno31,
and to understand the things of the Spirit of God? On the other side, a sincere intention towards God, removes all those impediments which obstruct the force of truth,
and to understand the things of the Spirit of God? On the other side, a sincere intention towards God, removes all those impediments which obstruct the force of truth,
cc pc-acp vvi dt n2 pp-f dt n1 pp-f np1? p-acp dt j-jn n1, dt j n1 p-acp np1, vvz d d n2 r-crq vvi dt n1 pp-f n1,
what greater advantages can we desire in order to this end, than those which sincerity towards God intitles us too? Thus the very Text hath the force of a Promise;
what greater advantages can we desire in order to this end, than those which sincerity towards God entitles us too? Thus the very Text hath the force of a Promise;
r-crq jc n2 vmb pns12 vvi p-acp n1 p-acp d n1, cs d r-crq n1 p-acp np1 vvz pno12 av? av dt j n1 vhz dt n1 pp-f dt n1;
and it appears by other places, that something more is here meant, than that knowledge is naturally promoted by goodness; in Psal. 25.9. it is said, The meek he will guide in judgment;
and it appears by other places, that something more is Here meant, than that knowledge is naturally promoted by Goodness; in Psalm 25.9. it is said, The meek he will guide in judgement;
cc pn31 vvz p-acp j-jn n2, cst pi n1 vbz av vvn, cs d n1 vbz av-j vvn p-acp n1; p-acp np1 crd. pn31 vbz vvn, dt j pns31 vmb vvi p-acp n1;
But now if this be promised to meekness, we cannot doubt but God will more plentifully fulfil his Promise to those who add to meekness, purity and temperance;
But now if this be promised to meekness, we cannot doubt but God will more plentifully fulfil his Promise to those who add to meekness, purity and temperance;
p-acp av cs d vbb vvn p-acp n1, pns12 vmbx vvi p-acp np1 vmb av-dc av-j vvi po31 n1 p-acp d r-crq vvb p-acp n1, n1 cc n1;
and to that, an universal love and fear of God, and charity towards man, especially considering that this Promise is repeated again to such Persons, ver. 14. The secret of the Lord is with them that fear him,
and to that, an universal love and Fear of God, and charity towards man, especially considering that this Promise is repeated again to such Persons, ver. 14. The secret of the Lord is with them that Fear him,
cc p-acp d, dt j n1 cc n1 pp-f np1, cc n1 p-acp n1, av-j vvg cst d n1 vbz vvn av p-acp d n2, fw-la. crd dt n-jn pp-f dt n1 vbz p-acp pno32 cst vvb pno31,
where God's Covenant explains what is meant by his secret, and by his way, ver. 9. That way of God in ver. 10. is said to be mercy and truth; the Covenant of Mercy revealed by Christ, which was a secret in former Ages;
where God's Covenant explains what is meant by his secret, and by his Way, ver. 9. That Way of God in ver. 10. is said to be mercy and truth; the Covenant of Mercy revealed by christ, which was a secret in former Ages;
so that the good man, he that sincerely loves truth, and intends obedience, is here promis'd a signal blessing on his endeavors to know the Covenant of God revealed in the Gospel,
so that the good man, he that sincerely loves truth, and intends Obedience, is Here promised a signal blessing on his endeavors to know the Covenant of God revealed in the Gospel,
it had been enough if God had passed his but once, but since he hath so often repeated it, we cannot doubt but that good men shall be blessed with a better apprehension of the things of the Gospel than others.
it had been enough if God had passed his but once, but since he hath so often repeated it, we cannot doubt but that good men shall be blessed with a better apprehension of the things of the Gospel than Others.
In John 8. the like Promises are made, and the like Conditions upon which they are made, are annexed, ver. 12. He that followeth me, shall not walk in darkness,
In John 8. the like Promises Are made, and the like Conditions upon which they Are made, Are annexed, ver. 12. He that follows me, shall not walk in darkness,
but 'tis upon this condition, ver. 33. that ye continue in my word, and John 14.21. I will love and manifest my self to every one that loveth me, and keepeth my Commandments.
but it's upon this condition, ver. 33. that you continue in my word, and John 14.21. I will love and manifest my self to every one that loves me, and Keepeth my commandments.
p-acp pn31|vbz p-acp d n1, fw-la. crd cst pn22 vvb p-acp po11 n1, cc np1 crd. pns11 vmb vvi cc vvi po11 n1 p-acp d pi cst vvz pno11, cc vvz po11 n2.
Upon the account of these and the like Promises, as well as upon other grounds, we may say with the Psalmist, Psal. 111. The fear of the Lord is the beginning of wisdom;
Upon the account of these and the like Promises, as well as upon other grounds, we may say with the Psalmist, Psalm 111. The Fear of the Lord is the beginning of Wisdom;
From all these Promises we may be most assured, that every man following the rule of Christ, shall not fail of so much knowledge as will secure his Eternal Life,
From all these Promises we may be most assured, that every man following the Rule of christ, shall not fail of so much knowledge as will secure his Eternal Life,
p-acp d d vvz pns12 vmb vbi av-ds vvn, cst d n1 vvg dt n1 pp-f np1, vmb xx vvi pp-f av d n1 c-acp vmb vvi po31 j n1,
21. So they fell to Idolatry, ver. 22. and then we find that he gave them up to vile affections, and a reprobate (i. e.) an undiscerning mind, which knew no difference between good and evil;
21. So they fell to Idolatry, ver. 22. and then we find that he gave them up to vile affections, and a Reprobate (i. e.) an undiscerning mind, which knew no difference between good and evil;
crd av pns32 vvd p-acp n1, fw-la. crd cc av pns12 vvb d pns31 vvd pno32 a-acp p-acp j n2, cc dt j-jn (uh. sy.) dt j n1, r-crq vvd dx n1 p-acp j cc j-jn;
But why, I beseech you, should that admonition be so often repeated in the second and third Chapters, He that hath ears to hear, let him hear what the Spirit saith to the seven Churches;
But why, I beseech you, should that admonition be so often repeated in the second and third Chapters, He that hath ears to hear, let him hear what the Spirit Says to the seven Churches;
p-acp q-crq, pns11 vvb pn22, vmd d n1 vbb av av vvn p-acp dt ord cc ord n2, pns31 cst vhz n2 pc-acp vvi, vvb pno31 vvi r-crq dt n1 vvz p-acp dt crd n2;
but to let us know, that the threatnings there denounced, belong to the Churches of Europe, as well as of Asia; and to England, as well as to Ephesus: And seeing every one has ears to hear,
but to let us know, that the threatenings there denounced, belong to the Churches of Europe, as well as of Asia; and to England, as well as to Ephesus: And seeing every one has ears to hear,
p-acp pc-acp vvi pno12 vvi, cst dt n2-vvg a-acp vvn, vvb p-acp dt n2 pp-f np1, c-acp av c-acp pp-f np1; cc p-acp np1, c-acp av c-acp pc-acp np1: cc vvg d pi vhz n2 pc-acp vvi,
but had pleasure in unrighteousness, 2 Thes. 2.11. It is not therefore unreasonable to conclude, that the contempt of all holy things that reigns amongst many wicked men, is from the Judgment of God, giving them up to a reprobate mind;
but had pleasure in unrighteousness, 2 Thebes 2.11. It is not Therefore unreasonable to conclude, that the contempt of all holy things that reigns among many wicked men, is from the Judgement of God, giving them up to a Reprobate mind;
and moreover the vengeance of God's wrath is upon them, giving them over to their own vileness, permitting them to run on in wickedness without the checks and restraints of his good Spirit,
and moreover the vengeance of God's wrath is upon them, giving them over to their own vileness, permitting them to run on in wickedness without the Checks and restraints of his good Spirit,
cc av dt n1 pp-f npg1 n1 vbz p-acp pno32, vvg pno32 a-acp p-acp po32 d n1, vvg pno32 pc-acp vvi a-acp p-acp n1 p-acp dt n2 cc n2 pp-f po31 j n1,
and to defy the goodness of God, and to laugh at Counsels and Admonitions, and to make haste to their own perdition, thereby fulfilling that Prophecy of Daniel referring to the Times of the Gospel, The wicked shall do wickedly,
and to defy the Goodness of God, and to laugh At Counsels and Admonitions, and to make haste to their own perdition, thereby fulfilling that Prophecy of daniel referring to the Times of the Gospel, The wicked shall do wickedly,
cc pc-acp vvi dt n1 pp-f np1, cc pc-acp vvi p-acp n2 cc n2, cc pc-acp vvi n1 p-acp po32 d n1, av vvg d n1 pp-f np1 vvg p-acp dt n2 pp-f dt n1, dt j vmb vdi av-j,
and none of the wiched shall understand, Dan. 12.10. Of what hath been said, the sum is this, If godliness be in it self a fit means to promote the knowledge of truth;
and none of the wiched shall understand, Dan. 12.10. Of what hath been said, the sum is this, If godliness be in it self a fit means to promote the knowledge of truth;
and moreover lye under such severe threatnings of blindness, it must needs follow, that supposing the Good and the Bad to be equally endued with natural Abilities of understanding,
and moreover lie under such severe threatenings of blindness, it must needs follow, that supposing the Good and the Bad to be equally endued with natural Abilities of understanding,
cc av vvb p-acp d j n2-vvg pp-f n1, pn31 vmb av vvi, cst vvg dt j cc dt j pc-acp vbi av-jn vvn p-acp j n2 pp-f n1,
and equally enjoying the external means of knowledge, that the former has vast advantages yet above the latter, which was the first thing to be shown. The
and equally enjoying the external means of knowledge, that the former has vast advantages yet above the latter, which was the First thing to be shown. The
cc av-jn vvg dt j n2 pp-f n1, cst dt j vhz j n2 av p-acp dt d, r-crq vbds dt ord n1 pc-acp vbi vvn. dt
though in other respects he be never so much superior to the righteous, and that is, the experimental knowledge of Religion, which does above all other things confirm the Faith of a good Christian;
though in other respects he be never so much superior to the righteous, and that is, the experimental knowledge of Religion, which does above all other things confirm the Faith of a good Christian;
cs p-acp j-jn n2 pns31 vbb av-x av d j-jn p-acp dt j, cc d vbz, dt j n1 pp-f n1, r-crq vdz p-acp d j-jn n2 vvi dt n1 pp-f dt j njp;
he that doth the will of God, understands the power of good Principles to fortify him against temptations, to restrain him from sin, to keep him to his Duty, to render it pleasant and delightful to him, to moderate him in his prosperity,
he that does the will of God, understands the power of good Principles to fortify him against temptations, to restrain him from since, to keep him to his Duty, to render it pleasant and delightful to him, to moderate him in his Prosperity,
and to support him in adversity, and by all this he understands the great worth and excellency of true Religion incomparably better than any man, who can talk learnedly,
and to support him in adversity, and by all this he understands the great worth and excellency of true Religion incomparably better than any man, who can talk learnedly,
cc pc-acp vvi pno31 p-acp n1, cc p-acp d d pns31 vvz dt j n1 cc n1 pp-f j n1 av-j av-jc cs d n1, r-crq vmb vvi av-j,
for this reason it is that the Faith of good Christians, who are not so well verst in subtle reasonings as in religious practice, cannot be shaken by the objections of a Sophister,
for this reason it is that the Faith of good Christians, who Are not so well versed in subtle reasonings as in religious practice, cannot be shaken by the objections of a Sophister,
p-acp d n1 pn31 vbz d dt n1 pp-f j np1, r-crq vbr xx av av vvd p-acp j n2-vvg p-acp p-acp j n1, vmbx vbi vvn p-acp dt n2 pp-f dt n1,
They know by experience, that in the keeping of God's Commandments there is great reward, and cannot therefore be entangled by any artificial objections against it;
They know by experience, that in the keeping of God's commandments there is great reward, and cannot Therefore be entangled by any artificial objections against it;
pns32 vvb p-acp n1, cst p-acp dt n-vvg pp-f npg1 n2 pc-acp vbz j n1, cc vmbx av vbi vvn p-acp d j n2 p-acp pn31;
but that I may not be mistaken, I do not pretend, that the pleasure which a man finds in believing any Doctrine, is always an argument that the Doctrine is true:
but that I may not be mistaken, I do not pretend, that the pleasure which a man finds in believing any Doctrine, is always an argument that the Doctrine is true:
cc-acp cst pns11 vmb xx vbi vvn, pns11 vdb xx vvi, cst dt n1 r-crq dt n1 vvz p-acp vvg d n1, vbz av dt n1 cst dt n1 vbz j:
therefore it is neither false nor allowable always to argue from the experience a man hath of the sweetness and pleasure of his perswasions to the truth of them,
Therefore it is neither false nor allowable always to argue from the experience a man hath of the sweetness and pleasure of his persuasions to the truth of them,
av pn31 vbz dx j ccx j av pc-acp vvi p-acp dt n1 dt n1 vhz pp-f dt n1 cc n1 pp-f po31 n2 p-acp dt n1 pp-f pno32,
and the practice of goodness, a man shall understand the power of the one, and the excellency of the other by experience, better than he can by meer speculation;
and the practice of Goodness, a man shall understand the power of the one, and the excellency of the other by experience, better than he can by mere speculation;
And most certainly, there is that comfort and satisfaction in believing Divine Truth, there are those Joys in living according to it, which can never be thoroughly understood,
And most Certainly, there is that Comfort and satisfaction in believing Divine Truth, there Are those Joys in living according to it, which can never be thoroughly understood,
cc av-ds av-j, pc-acp vbz d n1 cc n1 p-acp vvg j-jn n1, pc-acp vbr d n2 p-acp j-vvg vvg p-acp pn31, r-crq vmb av-x vbi av-j vvn,
Solomon says, That the ways of wisdom are pleasantness, and all her paths are peace; but then we shall never thoroughly understand this, till we walk in them:
Solomon Says, That the ways of Wisdom Are pleasantness, and all her paths Are peace; but then we shall never thoroughly understand this, till we walk in them:
np1 vvz, cst dt n2 pp-f n1 vbr n1, cc d po31 n2 vbr n1; p-acp av pns12 vmb av-x av-j vvi d, c-acp pns12 vvb p-acp pno32:
but how shall we find this reward, but in keeping of them? It may be described to us by others but as imperfectly as the Pencil doth Life and Motion, the best descriptions will fall short of the subject;
but how shall we find this reward, but in keeping of them? It may be described to us by Others but as imperfectly as the Pencil does Life and Motion, the best descriptions will fallen short of the Subject;
Nay, most commonly the delights of the righteous are things flat and insipid, and the representation of them is nauseous and irksom to the carnal worldling,
Nay, most commonly the delights of the righteous Are things flat and insipid, and the representation of them is nauseous and irksome to the carnal worldling,
uh-x, av-ds av-j dt n2 pp-f dt j vbr n2 j cc j, cc dt n1 pp-f pno32 vbz j cc j p-acp dt j n1,
The sum of all is this, That if sincerity towards God in doing his will, is a great advantage towards the obtaining of that knowledge which is possible to the wicked man, the knowledge of speculation,
The sum of all is this, That if sincerity towards God in doing his will, is a great advantage towards the obtaining of that knowledge which is possible to the wicked man, the knowledge of speculation,
if the righteous do not only better apprehend the weight of arguments, but understand more, by having their senses exercised to discern between good and evil;
if the righteous do not only better apprehend the weight of Arguments, but understand more, by having their Senses exercised to discern between good and evil;
or by your hearing, what hath been said concerning our Saviour's words, no nor by granting the truth and reasonableness of what hath been offered in illustration of them;
or by your hearing, what hath been said Concerning our Saviour's words, no nor by granting the truth and reasonableness of what hath been offered in illustration of them;
for what hath been said of Divine Truths in the general, holds good of this in particular, That the excellency of our Lord's method for the gaining of good knowledge in the things of God, cannot be thoroughly judged, till we have applied our selves to the use of it;
for what hath been said of Divine Truths in the general, holds good of this in particular, That the excellency of our Lord's method for the gaining of good knowledge in the things of God, cannot be thoroughly judged, till we have applied our selves to the use of it;
