New observations upon the decalogue: or The second of the four parts of Christian doctrine, preached upon the catechism. By John Despagne Minister of the Gospel
For as long as yet there was no payment made for the sin of men, it was not so strange that many endeavored to give satisfaction therein, every man for himself:
For as long as yet there was no payment made for the since of men, it was not so strange that many endeavoured to give satisfaction therein, every man for himself:
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as then man is not man without understanding, so it seems that he who offendeth without the concurrence of the intellect, should not have his offence in so high a degree imputed to him:
as then man is not man without understanding, so it seems that he who offends without the concurrence of the intellect, should not have his offence in so high a degree imputed to him:
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so David abstained from drinking the water of Bethlem, although he was pinched with great heat and thurst, 2 Sam. 23.16, 17. Between the conscience and the will, as oftentimes the one of these two resists the other.
so David abstained from drinking the water of Bethlehem, although he was pinched with great heat and thirst, 2 Sam. 23.16, 17. Between the conscience and the will, as oftentimes the one of these two resists the other.
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Between reason and reason it self, that is, one reason against another, as St. Paul, was inclosed on both sides, having causes which obliged him to desire a continuance of his life,
Between reason and reason it self, that is, one reason against Another, as Saint Paul, was enclosed on both sides, having Causes which obliged him to desire a Continuance of his life,
but faith made him retract his words, and use a language quite contrary, Psal. 73.13, &c. Between natural sense and godliness, as the Martyrs which naturally abhor death, yet they received it with much alacrity;
but faith made him retract his words, and use a language quite contrary, Psalm 73.13, etc. Between natural sense and godliness, as the Martyrs which naturally abhor death, yet they received it with much alacrity;
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and as our Saviour expressing this reluctancy, saith to St. Peter, They will lead thee whither thou wouldst not, John 21.18. Between the conscience and faith;
and as our Saviour expressing this reluctancy, Says to Saint Peter, They will led thee whither thou Wouldst not, John 21.18. Between the conscience and faith;
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as truth and falsehood, justice and injustice, purity and impurity. This, this is that intestine war, which sets at variance the understanding, will, and affections,
as truth and falsehood, Justice and injustice, purity and impurity. This, this is that intestine war, which sets At variance the understanding, will, and affections,
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if reason which is the eye of the soul were clear, all the other faculties would be pure, Matthew 6.22. but its hard for man to know when his judgment destroys him, or when it is deceived;
if reason which is the eye of the soul were clear, all the other faculties would be pure, Matthew 6.22. but its hard for man to know when his judgement Destroys him, or when it is deceived;
The first prohibits spiritual adultry, saying that God is jealous. The second inhibits corporal adultery. The first forbids to take Gods name in vain.
The First prohibits spiritual adultery, saying that God is jealous. The second inhibits corporal adultery. The First forbids to take God's name in vain.
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This question depends upon another, viz. which of these two is the most difficult, to wit Faith or Charity? For though both the one and the other be the gifts of God,
This question depends upon Another, viz. which of these two is the most difficult, to wit Faith or Charity? For though both the one and the other be the Gifts of God,
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Now though these two vertues are still together, (seeing it is impossible for the one to be without the other) yet they are not alwaies equal, and in the same degree;
Now though these two Virtues Are still together, (seeing it is impossible for the one to be without the other) yet they Are not always equal, and in the same degree;
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One cause that makes the motions of love, more easie then those of faith is, for that the objects of love are more intelligible and perceptible to our understanding;
One cause that makes the motions of love, more easy then those of faith is, for that the objects of love Are more intelligible and perceptible to our understanding;
the one of which is named, but we never read of the other. Abraham being in Palestin, said, That in that place the fear of God was not. Gen. 20.11. Jacob swore by the fear of Isaac his father, that is to say, by the name of the same God whom Isaac feared, Gen. 31.53. Joseph confessed he feared God, Gen. 42.18. the midwives of Egypt are commended for fearing God, Exodus 1.17.21. In brief, before the Law was published, Religion and Piety was expressed by the name of the Fear of God, and not by that of the Love of God; and it is observable that the action of Abraham in offering his son for a burnt sacrifice, whereby he did so highly witness his love to God, this action, I say, is ascribed to his fear of God, without mentioning the love which he had shewed to him, Genesis 22.12. the first time that ever the Scripture did express this phrase, of the Love of God, was after the repetition of the Law, Deut. 6.5.
the one of which is nam, but we never read of the other. Abraham being in Palestin, said, That in that place the Fear of God was not. Gen. 20.11. Jacob swore by the Fear of Isaac his father, that is to say, by the name of the same God whom Isaac feared, Gen. 31.53. Joseph confessed he feared God, Gen. 42.18. the midwives of Egypt Are commended for fearing God, Exodus 1.17.21. In brief, before the Law was published, Religion and Piety was expressed by the name of the fear of God, and not by that of the Love of God; and it is observable that the actium of Abraham in offering his son for a burned sacrifice, whereby he did so highly witness his love to God, this actium, I say, is ascribed to his Fear of God, without mentioning the love which he had showed to him, Genesis 22.12. the First time that ever the Scripture did express this phrase, of the Love of God, was After the repetition of the Law, Deuteronomy 6.5.
hence it is, that in the holy song, all religious affections have been comprised under the name of the fear of God; and for this cause this Fear was for a long time named, without mentioning expresly or particularly, the Love of God; but when the wisdom of God had given large instructions under the Law, it afterward expressed the commandment of loving God, distinguishing the same Love from Fear, Deuteronomy 10.12. What is it that the Lord thy God requireth, but that thou Fear him, and Love him.
hence it is, that in the holy song, all religious affections have been comprised under the name of the Fear of God; and for this cause this fear was for a long time nam, without mentioning expressly or particularly, the Love of God; but when the Wisdom of God had given large instructions under the Law, it afterwards expressed the Commandment of loving God, distinguishing the same Love from fear, Deuteronomy 10.12. What is it that the Lord thy God requires, but that thou fear him, and Love him.
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whence it followeth, that the first impression it makes in man, after he hath begun to know God, is the fear which this supreme power gives to the soul;
whence it follows, that the First impression it makes in man, After he hath begun to know God, is the Fear which this supreme power gives to the soul;
and frequent mention of the fear of God? Seems to proceed from this, that among the perfections of God, the first which he manifested to man, (as I observed upon the Creed) was his power and greatness, Romans 1.20.
and frequent mention of the Fear of God? Seems to proceed from this, that among the perfections of God, the First which he manifested to man, (as I observed upon the Creed) was his power and greatness, Romans 1.20.
but how little soever it be, hast thou imployed it all in the service and love of God? Truly, there is no man that hath lived according to the measure and proportion of that understanding and judgment God hath given him.
but how little soever it be, hast thou employed it all in the service and love of God? Truly, there is no man that hath lived according to the measure and proportion of that understanding and judgement God hath given him.
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but they think not how forgetfullness is a sin, seeing the love of God requires a concurrence of all the faculties of our souls, among which memory is one:
but they think not how forgetfulness is a since, seeing the love of God requires a concurrence of all the faculties of our Souls, among which memory is one:
so that between the one and the other, there is no place that can admit the interposition of any contrary cause, the affection we bear to another moveth out of it self,
so that between the one and the other, there is no place that can admit the interposition of any contrary cause, the affection we bear to Another moves out of it self,
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in witness whereof, we may alledge that ordinarily a father doth more love those children which are born to him in his old age, then those he had before;
in witness whereof, we may allege that ordinarily a father does more love those children which Are born to him in his old age, then those he had before;
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Though all the children of one father are his flesh and blood, yet notwithstanding the fathers affection towards himself being greater in his old age, then before;
Though all the children of one father Are his Flesh and blood, yet notwithstanding the Father's affection towards himself being greater in his old age, then before;
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when one tels him that he is not under the law but under grace, and that God hath ordained to save him? Rom. 6.14. 1 Thess. 5.8, 9. This believing, seems it not more fit (as some falsly have thought) to bring in Libertinisme then the fear of sin?
when one tells him that he is not under the law but under grace, and that God hath ordained to save him? Rom. 6.14. 1 Thess 5.8, 9. This believing, seems it not more fit (as Some falsely have Thought) to bring in Libertinism then the Fear of since?
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THe Vulgar think they are in the right, whenas in stead of mysteries of Faith, they cry out, that Ministers ought to speak to the conscience, preach good works, and controll vice.
THe vulgar think they Are in the right, whenas in stead of Mysteres of Faith, they cry out, that Ministers ought to speak to the conscience, preach good works, and control vice.
These people by prejudice, that proceeds from common ignorance, make void the first and chiefest part of Christianity, and maintain many capitall errours.
These people by prejudice, that proceeds from Common ignorance, make void the First and chiefest part of Christianity, and maintain many capital errors.
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for they demand to what purpose 'tis to be a good man to know that Jesus Christ hath suffered under Pontius Pilate, that he was crucified, dead and buried? An errour to think that the conscience hath not need of matters that are directed onely to the understanding,
for they demand to what purpose it's to be a good man to know that jesus christ hath suffered under Pontius Pilate, that he was Crucified, dead and buried? an error to think that the conscience hath not need of matters that Are directed only to the understanding,
The Scripture inviteth us to the practice of Vertues, and hate of sins; Forasmuch (saith it) as ye have been baptized into the death of Christ, and buried with him:
The Scripture Inviteth us to the practice of Virtues, and hate of Sins; Forasmuch (Says it) as you have been baptised into the death of christ, and buried with him:
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forasmuch as death hath no more dominion over him, &c. 1 Cor. 5.7, 8. Rom. 6.4. What kind of arguments are these to induce us to good works? he invites us to them by the Articles of our faith, by matters very wide from the subject. There is more yet:
forasmuch as death hath no more dominion over him, etc. 1 Cor. 5.7, 8. Rom. 6.4. What kind of Arguments Are these to induce us to good works? he invites us to them by the Articles of our faith, by matters very wide from the Subject. There is more yet:
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I will not here stand to examine the common saying, which I have elsewhere observed, amongst those of the Vulgars, viz. That the Doctrine of Works is the principall in Religion.
I will not Here stand to examine the Common saying, which I have elsewhere observed, among those of the Vulgars, viz. That the Doctrine of Works is the principal in Religion.
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so that they are familiar, and intelligible to us, as domestick: Besides, they are conformable to naturall Reason, which is the noblest faculty of man.
so that they Are familiar, and intelligible to us, as domestic: Beside, they Are conformable to natural Reason, which is the Noblest faculty of man.
But the matters of Faith, which Nature knows not, and which come from far, and which are transmitted by another way then that of humane Reason, are strangers to our understandings;
But the matters of Faith, which Nature knows not, and which come from Far, and which Are transmitted by Another Way then that of humane Reason, Are Strangers to our understandings;
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But why is it never said, That God repented that he had made the Angels which became Divels? Hath he not as much cause to be sorry that he gave them being? Or why likewise did he never repent that he had made the Serpent, which served for an instrument to the imposture of that wicked Spirit?
But why is it never said, That God repented that he had made the Angels which became Devils? Hath he not as much cause to be sorry that he gave them being? Or why likewise did he never Repent that he had made the Serpent, which served for an Instrument to the imposture of that wicked Spirit?
ACcording to the Scripture terms, which wee ought to take in a sense that derogateth not from the Divine Wisdome, we finde, among divers passages which touch this matter, three things whereof God repented:
ACcording to the Scripture terms, which we ought to take in a sense that derogateth not from the Divine Wisdom, we find, among diverse passages which touch this matter, three things whereof God repented:
but God attributes it to himself, to shew that it ought to be in man. Jerem. 18.8. If the Nation against whom I shall have spoken, turn from the evill it hath committed, I will also repent me of the evill that I thought to do unto it.
but God attributes it to himself, to show that it ought to be in man. Jeremiah 18.8. If the nation against whom I shall have spoken, turn from the evil it hath committed, I will also Repent me of the evil that I Thought to do unto it.
This man refusing to smite him, is condemned to be slain by a Lion, and that for not obeying the word of the Lord, 1 King. 20.35, 36. a strange command,
This man refusing to smite him, is condemned to be slave by a lion, and that for not obeying the word of the Lord, 1 King. 20.35, 36. a strange command,
Against nature, hee gave order to Abraham to turn out of doors his son Ishmael. Against all appearance of a cause, he made an Ark to be built, therein to shut Noah and the creatures, which with more likelihood he might have lodg'd upon some mountain.
Against nature, he gave order to Abraham to turn out of doors his son Ishmael. Against all appearance of a cause, he made an Ark to be built, therein to shut Noah and the creatures, which with more likelihood he might have lodged upon Some mountain.
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We finde, that God hath given commandments contrary to cleanness, contrary to shamefac'dnesse, contrary to humanitie, contrary to nature, to all appearance, and common sense.
We find, that God hath given Commandments contrary to cleanness, contrary to shamefacedness, contrary to humanity, contrary to nature, to all appearance, and Common sense.
Against cleannesse, he commanded Ezekiel to seeth his bread with mans excrements, Ezek. 4.12. Against shame, he ordained circumcision, and honoured it with the name of his covenant.
Against cleanness, he commanded Ezekielem to sees his bred with men excrements, Ezekiel 4.12. Against shame, he ordained circumcision, and honoured it with the name of his Covenant.
But why hath God commanded things that seem so absurd? To let us understand, that there is a principle more high and more noble then our common reason,
But why hath God commanded things that seem so absurd? To let us understand, that there is a principle more high and more noble then our Common reason,
He that out of conscience abstains from that which is not forbidden, or enthrals himself to that which is left unto his liberty, seems not to offend but through obedience;
He that out of conscience abstains from that which is not forbidden, or enthralls himself to that which is left unto his liberty, seems not to offend but through Obedience;
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How are they to blame then, that teach the making scruple almost of every thing? that put thorns every where? that frighten consciences with apparitions and vain scarcrows? that fetter and load them with a thousand unprofitable burthens.
How Are they to blame then, that teach the making scruple almost of every thing? that put thorns every where? that frighten Consciences with apparitions and vain scarecrows? that fetter and load them with a thousand unprofitable burdens.
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Afterward, that which he drew upon the wall of the Hall of Baltshazzar, expressing the approaching ruine of that Monarchie, Dan. 5. The one was made presently after the People of Israels going forth out of the Egyptian bondage:
Afterwards, that which he drew upon the wall of the Hall of Belshazzar, expressing the approaching ruin of that Monarchy, Dan. 5. The one was made presently After the People of Israel's going forth out of the Egyptian bondage:
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It is notable, that the Babylonians had caused the first Writing to be lost, then when the Temple was burnt, where were the Tables of the Law kept in the Ark. But for that afterward they lifted up themselves against the Authour of this Writing, God made them see another, that contain'd the decree of their ruine, Dan. 5.23, 24.
It is notable, that the Babylonians had caused the First Writing to be lost, then when the Temple was burned, where were the Tables of the Law kept in the Ark But for that afterwards they lifted up themselves against the Author of this Writing, God made them see Another, that contained the Decree of their ruin, Dan. 5.23, 24.
Now, from the time that they were given by Moses, untill that time they ceased (that is to say, the destruction of the Temple) pass'd nine hundred yeers, and something above:
Now, from the time that they were given by Moses, until that time they ceased (that is to say, the destruction of the Temple) passed nine hundred Years, and something above:
Whereupon we may note, that according to the exactest supputations, the durance of the Tables of the Law past not the number of Adams yeers, who having first received the Law written in the tables of his heart, lived the age of nine hundred and thirty yeers.
Whereupon we may note, that according to the Exactest supputations, the durance of the Tables of the Law passed not the number of Adams Years, who having First received the Law written in the tables of his heart, lived the age of nine hundred and thirty Years.
His will is, (notwithstanding the inequality which is betwixt them) that we consider them all as great, seeing that in the Law there is nothing that is not great in effect.
His will is, (notwithstanding the inequality which is betwixt them) that we Consider them all as great, seeing that in the Law there is nothing that is not great in Effect.
then his that buries him dead; because the living bears the image of God. Upon this last example I will make a Digression, yet not far from the matter.
then his that buries him dead; Because the living bears the image of God. Upon this last Exampl I will make a Digression, yet not Far from the matter.
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We may answer notwithstanding, That as there were divers causes of pollution, that of a dead mans body proceeded from that he had lost the image of God, the lineaments of which consist properly in the soul.
We may answer notwithstanding, That as there were diverse Causes of pollution, that of a dead men body proceeded from that he had lost the image of God, the lineaments of which consist properly in the soul.
Now a living man, though a murtherer, carries notwithstanding, in regard of the substance of his reasonable soul, this image, which the dead man hath no longer.
Now a living man, though a murderer, carries notwithstanding, in regard of the substance of his reasonable soul, this image, which the dead man hath no longer.
Wherefore is Nathaneel called an Israelite, or childe of Israel, rather then the childe of Jacob, Joh. 1.47. 'Tis known, that Israel and Jacob was but the same man, and that his Posterity are sometimes called the children of Jacob, and sometime of Israel: Not that it is indifferent to call them by the one or the other name.
Wherefore is Nathaneel called an Israelite, or child of Israel, rather then the child of Jacob, John 1.47. It's known, that Israel and Jacob was but the same man, and that his Posterity Are sometime called the children of Jacob, and sometime of Israel: Not that it is indifferent to call them by the one or the other name.
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In this quality he was none of Jacob 's childe, that had supplanted his brother, stealing away his blessing by a false supposition. Jacob had sometime been fraudulent; but Israel was always sound.
In this quality he was none of Jacob is child, that had supplanted his brother, stealing away his blessing by a false supposition. Jacob had sometime been fraudulent; but Israel was always found.
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as through the whole Scripture is seen the admirable stile of the Divine Wisdom, to whom only it belongs to appropriate names unto their true natures.
as through the Whole Scripture is seen the admirable style of the Divine Wisdom, to whom only it belongs to Appropriate names unto their true nature's.
and in brief, to attest and confirm that which they could not learn from any naturall principle, God hath wrought miracles, hath caused Angels to speak, yea hath spoke himself.
and in brief, to attest and confirm that which they could not Learn from any natural principle, God hath wrought Miracles, hath caused Angels to speak, yea hath spoke himself.
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Was it necessary then that God should come down from heaven to earth, with such a miraculous demonstration of his glory, to come tell men, that they must honour Father and Mother? to give them to understand that they must not kill, nor bear false witnesse?
Was it necessary then that God should come down from heaven to earth, with such a miraculous demonstration of his glory, to come tell men, that they must honour Father and Mother? to give them to understand that they must not kill, nor bear false witness?
But why then did he cause so many Miracles to intervene at the publication of the Law, seeing it is naturlaly known to men? God doth nothing superfluous:
But why then did he cause so many Miracles to intervene At the publication of the Law, seeing it is naturlaly known to men? God does nothing superfluous:
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Now wherefore did he enable them to do such notable actions, and yet accepted not their persons? for it is impossible to please him without faith, Hebr. 11.6.
Now Wherefore did he enable them to do such notable actions, and yet accepted not their Persons? for it is impossible to please him without faith, Hebrew 11.6.
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But some Pagans have made away themselves, rather then they would be engaged to fight against their Country, that had unjustly banished and confiscated them.
But Some Pagans have made away themselves, rather then they would be engaged to fight against their Country, that had unjustly banished and confiscated them.
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Wee further commend David, who (beholding that the plague wherewith the people were smitten was occasioned through him) offered himself to punishment, that hee might deliver his Common-wealth:
we further commend David, who (beholding that the plague wherewith the people were smitten was occasioned through him) offered himself to punishment, that he might deliver his Commonwealth:
nor permit the drawing out of the dart wherewith they were clean shot through, before in the first place they had taken order for the safety of their Souldiers.
nor permit the drawing out of the dart wherewith they were clean shot through, before in the First place they had taken order for the safety of their Soldiers.
and renounc'd the majestie of the Scepter, to reduce themselves to the obscurity of a private life? We celebrate the abstinence of David, who refused to drink the water that some of his valiant Worthies had fetch'd him with danger of their lives, 2 Sam. 23. But divers Generals of Armies mortally wounded, would not have the bloud of their wounds stanched,
and renounced the majesty of the Sceptre, to reduce themselves to the obscurity of a private life? We celebrate the abstinence of David, who refused to drink the water that Some of his valiant Worthies had fetched him with danger of their lives, 2 Sam. 23. But diverse Generals of Armies mortally wounded, would not have the blood of their wounds staunched,
and another of his own son that had committed that Adultery, then to baffle the Law that ordained to put out both the eyes of him that should be found guilty of that filth.
and Another of his own son that had committed that Adultery, then to baffle the Law that ordained to put out both the eyes of him that should be found guilty of that filth.
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We commend the faithful amity that was between David and Jonathan: But how many examples of Pagans, that would have died for their friends? Wee have in esteem the zeal of Phineas, that punished the Adultery of the Israelite with the Madianitish woman;
We commend the faithful amity that was between David and Johnathan: But how many Examples of Pagans, that would have died for their Friends? we have in esteem the zeal of Phinehas, that punished the Adultery of the Israelite with the Madjanitish woman;
but among infidels there have been slaves that rather chose to be wrack'd in pieces, then to let fall word that might have prejudiced their Masters.
but among Infidels there have been slaves that rather chosen to be wracked in Pieces, then to let fallen word that might have prejudiced their Masters.
The holy History ( Gen. 6.) marking out the cause of their destruction, seems rather to accuse them for having had no God at all, then for having had many.
The holy History (Gen. 6.) marking out the cause of their destruction, seems rather to accuse them for having had no God At all, then for having had many.
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False Religions have a thousand objects, a thousand troublesome windings, and every of them trails the minde of man now into one danger, by and by into another.
False Religions have a thousand objects, a thousand troublesome windings, and every of them trails the mind of man now into one danger, by and by into Another.
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But true Religion hath but one God, one Mediatour, one Sacrifice expiatorie, one justifying Faith, one Baptisme, one mysticall Body, and one onely Spirit.
But true Religion hath but one God, one Mediator, one Sacrifice expiatory, one justifying Faith, one Baptism, one mystical Body, and one only Spirit.
Now it seems, that the Wisdom of God would that every of their apparitions should be but of small continuance, not to give time to the curiosity and feebleness of man, that inclines to Superstition, to ask them questions from the matter, or to idolatrize their presence.
Now it seems, that the Wisdom of God would that every of their apparitions should be but of small Continuance, not to give time to the curiosity and feebleness of man, that inclines to Superstition, to ask them questions from the matter, or to idolatrize their presence.
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A consideration upon the Worship of Angels. The most specious and fair seeming Idolatry was the adoration of Angels, creatures so noble, and so far above us.
A consideration upon the Worship of Angels. The most specious and fair seeming Idolatry was the adoration of Angels, creatures so noble, and so Far above us.
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and yet it sufficeth, that it was taken, and carried about in triumph by his enemies, Psal. 78.61. Our faith is not rested upon a quality that God giveth unto a Cause, nor in the interest that he takes in it;
and yet it Suffices, that it was taken, and carried about in triumph by his enemies, Psalm 78.61. Our faith is not rested upon a quality that God gives unto a Cause, nor in the Interest that he Takes in it;
but it is fastened and stayed on God himself, who is its proper object. This distinction, that many will judge unprofitable, and of little solidity, is notwithstanding necessary:
but it is fastened and stayed on God himself, who is its proper Object. This distinction, that many will judge unprofitable, and of little solidity, is notwithstanding necessary:
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and behold, &c. is there any Nation that hath changed their gods, which notwithstanding are not gods? But my people hath changed their glory into that which is nothing worth.
and behold, etc. is there any nation that hath changed their God's, which notwithstanding Are not God's? But my people hath changed their glory into that which is nothing worth.
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Both are noted and censured within the perclose of the Bible, Apoc. 22.18, 19. Notwithstanding, it seems that one is more dangerous and abominable then the other:
Both Are noted and censured within the perclose of the bible, Apocalypse 22.18, 19. Notwithstanding, it seems that one is more dangerous and abominable then the other:
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and hee that takes thence, becoms a Libertine. One loads himself with superfluous burdens; the other shakes off the necessary yoak that God had imposed upon him.
and he that Takes thence, becomes a Libertine. One loads himself with superfluous burdens; the other shakes off the necessary yoke that God had imposed upon him.
The Sadduce supprest a main part of the Scripture, yea all the Prophets except Moses: he annull'd the Resurrection of the dead, denyed the being of Angels and all Spirits,
The Saducee suppressed a main part of the Scripture, yea all the prophets except Moses: he annulled the Resurrection of the dead, denied thee being of Angels and all Spirits,
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and in divers manners mangled the Religion, turning it almost into Atheisme. Sometime it falls out that the Scripture is gelded in favour of Superstition;
and in diverse manners mangled the Religion, turning it almost into Atheism. Sometime it falls out that the Scripture is gelded in favour of Superstition;
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and crucified among us? Gal. 3.1. Where is it authorized by God to plant Faith in our hearts? In many narrations a picture verily may serve for an help to the understanding of the Historie:
and Crucified among us? Gal. 3.1. Where is it authorized by God to plant Faith in our hearts? In many narrations a picture verily may serve for an help to the understanding of the History:
The picture of a man crucified, is it as divine as the words of the Scripture describing the passion of Christ? or rather, is it comparable to a Sermon, in which Jesus Christ is drawn out before our eyes,
The picture of a man Crucified, is it as divine as the words of the Scripture describing the passion of christ? or rather, is it comparable to a Sermon, in which jesus christ is drawn out before our eyes,
the other found not his heart till he was cast down with affrightment, by voyces and vision from heaven. One and the other ( viz. the thief and Saul, afterwards Paul ) were (especially this last) far enough from having any inclination to Christ,
the other found not his heart till he was cast down with affrightment, by voices and vision from heaven. One and the other (viz. the thief and Saul, afterwards Paul) were (especially this last) Far enough from having any inclination to christ,
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He caused himself to be seen by the Ancients of Israel, and under his feet there was (as it were) a paved work of Saphir stone, Exod. 24.10. He appeared unto Daniel in the shape of an old man, Dan. 7. He manifested himself yet other times in a visible shape.
He caused himself to be seen by the Ancients of Israel, and under his feet there was (as it were) a paved work of Saphir stone, Exod 24.10. He appeared unto daniel in the shape of an old man, Dan. 7. He manifested himself yet other times in a visible shape.
For seeing he never permitted his representation (no not in the shapes like to those he had appeared under) it was not to the purpose to let one be seen then,
For seeing he never permitted his representation (no not in the shapes like to those he had appeared under) it was not to the purpose to let one be seen then,
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If he had appeared in any visible form, one might have thought, that it was lawfull to represent him, at least in the shape he shewed himself in then, seeing that it was at the publishing of the Law, which was given to learn men what they should do.
If he had appeared in any visible from, one might have Thought, that it was lawful to represent him, At least in the shape he showed himself in then, seeing that it was At the publishing of the Law, which was given to Learn men what they should do.
Deut. 4.11, 15, 16. Ye heard a Voice speaking, but ye saw not any likenesse, &c. Yee have not seen any likenesse in the day that the Lord spake unto thee in Horeb out of the middle of the fire;
Deuteronomy 4.11, 15, 16. You herd a Voice speaking, but you saw not any likeness, etc. Ye have not seen any likeness in the day that the Lord spoke unto thee in Horeb out of the middle of the fire;
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A true humane body animated not onely with a reasonable soul, but also with the spirit of Christ, doth it not more resemble Christ then a dead Crucifix,
A true humane body animated not only with a reasonable soul, but also with the Spirit of christ, does it not more resemble christ then a dead Crucifix,
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Whence is it, that in the Apocalyps, Jesus Christ (being man) is decyphered onely in parabolicall Figures, rather then in the naturall form of his own body?
Whence is it, that in the Apocalypse, jesus christ (being man) is deciphered only in parabolical Figures, rather then in the natural from of his own body?
And that's the reason the Divel did that which God would not: for he hath often spake in divers Idols, the betto oblige men to consult with, and serve them.
And that's the reason the devil did that which God would not: for he hath often spoke in diverse Idols, the betto oblige men to consult with, and serve them.
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There were Cherubins within the Tabernacle, and in the Temple, and God caused his voice to be heard from under the mercy-seat, over which these Statues were placed;
There were Cherubim within the Tabernacle, and in the Temple, and God caused his voice to be herd from under the mercy-seat, over which these Statues were placed;
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Two sorts of sinners at which God mocks. All sinners are worthy of Gods anger; but there are two are worthy of derision, as well as his indignation: One is the proud; the other, the Idolater:
Two sorts of Sinners At which God mocks. All Sinners Are worthy of God's anger; but there Are two Are worthy of derision, as well as his Indignation: One is the proud; the other, the Idolater:
So said he to the Israelites, whom he had chastened for their Idolatries, Cry to the gods ye have chosen, that they may deliver you, Judg. 10.14. Jer. 2.28.
So said he to the Israelites, whom he had chastened for their Idolatries, Cry to the God's you have chosen, that they may deliver you, Judges 10.14. Jer. 2.28.
Edom, for having pursued his Brother with the sword: Moah, for having burned the bones of the King of Edom, &c. Sometimes God marks them that give the first example of evill, and handles them more harshly:
Edom, for having pursued his Brother with the sword: Moah, for having burned the bones of the King of Edom, etc. Sometime God marks them that give the First Exampl of evil, and handles them more harshly:
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Our understanding cannot conceive why God chasteneth one more then another; why with such a kinde of punishment; why sooner or later; why in such measure;
Our understanding cannot conceive why God Chasteneth one more then Another; why with such a kind of punishment; why sooner or later; why in such measure;
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When he adjudged the Israelites, from twenty yeers old and upward, to die all in the wildernesse, that was by reason of a tenth Nationall sin that they had committed;
When he adjudged the Israelites, from twenty Years old and upward, to die all in the Wilderness, that was by reason of a tenth National since that they had committed;
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for God already complained that they had tempted him ten times, Numb. 14. v. 22. Sometimes God looks to the continuance and measure of sins, and forbears to punish them til they be come to a certain growth:
for God already complained that they had tempted him ten times, Numb. 14. v. 22. Sometime God looks to the Continuance and measure of Sins, and forbears to Punish them till they be come to a certain growth:
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He would not put Abraham into the possession of the promised Land, because that the iniquity of the Amorites was not yet ful, Gen. 15.16. Sometime God hath an eye to some circumstance that concerns the crime:
He would not put Abraham into the possession of the promised Land, Because that the iniquity of the amorites was not yet full, Gen. 15.16. Sometime God hath an eye to Some circumstance that concerns the crime:
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For the forty dayes that the Israelites had imployed to discover the Land of Canaan, they were condemned to an exile of forty yeers in the Desert, in detestation of their murmuring, Numb. 14.34.
For the forty days that the Israelites had employed to discover the Land of Canaan, they were condemned to an exile of forty Years in the Desert, in detestation of their murmuring, Numb. 14.34.
For having neglected the Sabbath of the Land, which they ought to have let rest once every seven yeers, they were captives out of their Land seventy yeers, 2 Chron. 36.21. King Hozias, for having presumed to enter into the holy place, and there taking upon him to execute the Office which appertained not but to the Priests, was stricken with a disease, the judgment whereof belonged onely unto the Priests, viz. a Leprosie:
For having neglected the Sabbath of the Land, which they ought to have let rest once every seven Years, they were captives out of their Land seventy Years, 2 Chronicles 36.21. King Hozias, for having presumed to enter into the holy place, and there taking upon him to execute the Office which appertained not but to the Priests, was stricken with a disease, the judgement whereof belonged only unto the Priests, viz. a Leprosy:
Sometime God imployes one evill doer to punish another, that hath committed the like offence. There is even a secret analogie and conveniencie in such judgements.
Sometime God employs one evil doer to Punish Another, that hath committed the like offence. There is even a secret analogy and conveniency in such Judgments.
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Their sin, like that of the Serpent, was punished by the biting of serpents that were sent against them, Numb. 21.5, 6. Sometime God practiseth the law of retaliation, or otherwayes he sends punishments answering the form or nature of the crime;
Their since, like that of the Serpent, was punished by the biting of Serpents that were sent against them, Numb. 21.5, 6. Sometime God Practiseth the law of retaliation, or otherways he sends punishments answering the from or nature of the crime;
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Sometimes God looks upon the number of offenders, and of just men, and on the proportions which he findes between the offences of the one, and vertues of the other:
Sometime God looks upon the number of offenders, and of just men, and on the proportions which he finds between the offences of the one, and Virtues of the other:
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had there been ten just men in Sodom, it had not been destroyed. Sometimes sinners are handled according to the measure of knowledge they have received;
had there been ten just men in Sodom, it had not been destroyed. Sometime Sinners Are handled according to the measure of knowledge they have received;
by this rule judgement begins at the house of God, and Jerosalem was destroyed before the Pagan Nations. 1 Pet. 4.17. Ier. 25.18. &c. Sometimes God looks upon the persons of our Ancestors from whom he takes occasion to punish the children, chiefly when they fil up the measure of their Fathers, Mat. 23.32.
by this Rule judgement begins At the house of God, and Jerosalem was destroyed before the Pagan nations. 1 Pet. 4.17. Jeremiah 25.18. etc. Sometime God looks upon the Persons of our Ancestors from whom he Takes occasion to Punish the children, chiefly when they fill up the measure of their Father's, Mathew 23.32.
For the History of Genesis chap. 10. describing the peopling of the World shortly after the Flood, makes it appear that the Posterity of Cham did for the most part settle themselves in Egypt, Lybia, and other neighbouring Countries, whence doubtless they spred themselves through all the continent of Affric, and the adjoining Islands, and at last moved Westward:
For the History of Genesis chap. 10. describing the peopling of the World shortly After the Flood, makes it appear that the Posterity of Cham did for the most part settle themselves in Egypt, Libya, and other neighbouring Countries, whence doubtless they spread themselves through all the continent of Affric, and the adjoining Islands, and At last moved Westward:
the brutish behaviour that is found at this day among these Nations, void of all shame, seems to have continued among them as a mark of their Grand-fathers impudence, who discovered his fathers nakedness: Gen. 9.22. and this is wonderful, that after so many ages, such multitudes of people do yet express the turpitude of an Ancester removed so many degrees.
the brutish behaviour that is found At this day among these nations, void of all shame, seems to have continued among them as a mark of their Grandfathers impudence, who discovered his Father's nakedness: Gen. 9.22. and this is wondered, that After so many ages, such Multitudes of people do yet express the turpitude of an Ancestor removed so many Degrees.
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It is known there be many Nations among whom nakedness is accounted no disgrace, a great part of the Inhabitants of Affris, and the Natives of the West - Indies walk without any other covering then their skins,
It is known there be many nations among whom nakedness is accounted no disgrace, a great part of the Inhabitants of Affris, and the Natives of the West - Indies walk without any other covering then their skins,
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for in the Genealogy of Gods people we finde after Arphaxad (the first that was born from the Flood) 12. Generations, till the 12. sons of Iacob: to wit. 1. Arphaxad. 2. Scela. 3. Heber. 4. Peleg. 5. Rehu. 6. Serug. 7. Nacor. 8. Thera. 9. Abraham. 10. Isaac. 11. Iacob. 12. the twelve Patriarchs. viz. Rubin, Simeon, &c.
for in the Genealogy of God's people we find After Arphaxad (the First that was born from the Flood) 12. Generations, till the 12. Sons of Iacob: to wit. 1. Arphaxad. 2. Scela. 3. Heber. 4. Peleg. 5. Rehu. 6. Serug. 7. Nacor. 8. Thera. 9. Abraham. 10. Isaac. 11. Iacob. 12. the twelve Patriarchs. viz. Rubin, Simeon, etc.
Now taking the Generations in this sense, and reckoning them for so many degrees, we finde, that from the Creation till this present time, there have not been a thousand Generations as yet;
Now taking the Generations in this sense, and reckoning them for so many Degrees, we find, that from the Creation till this present time, there have not been a thousand Generations as yet;
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Jesus Christ, who was born a little before the four thousand year of the World, was but the seventy fift Generation from Adam; as may be seen in his Genealogy;
jesus christ, who was born a little before the four thousand year of the World, was but the seventy fift Generation from Adam; as may be seen in his Genealogy;
in heaven the good Angels were elected, and the evil spirits driven thence; In Adams Family, we have Abel and Cain; God regarded the Oblation of the one,
in heaven the good Angels were elected, and the evil spirits driven thence; In Adams Family, we have Abel and Cain; God regarded the Oblation of the one,
But how comes this to be false and abusive, seeing it is dictated by Nature it self? We must remember, that by the law of the Creation, it is ordained that man should be justified by his works,
But how comes this to be false and abusive, seeing it is dictated by Nature it self? We must Remember, that by the law of the Creation, it is ordained that man should be justified by his works,
as the Apostle sheweth, Rom. 9. v. 10. &c. So Hagar and Ismael were marked by the hand of God to be figures of another Mystery handled by the same Apostle, Gal. 4.24.
as the Apostle shows, Rom. 9. v. 10. etc. So Hagar and Ishmael were marked by the hand of God to be figures of Another Mystery handled by the same Apostle, Gal. 4.24.
Besides, those twins must be considered in another quality, to wit, as God would make them examples and types of the great mistery of Election and reprobation,
Beside, those twins must be considered in Another quality, to wit, as God would make them Examples and types of the great mystery of Election and reprobation,
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Now among divers reasons of this extraordinary care which God had towards these persons we must know, that in them were comprehended whole Nations, which Rebecca bore in her womb; Gen. 25.23. we must not think it then strange, for God to testifie a particular care of those whom he had appointed to be the fathers of Nations:
Now among diverse Reasons of this extraordinary care which God had towards these Persons we must know, that in them were comprehended Whole nations, which Rebecca boar in her womb; Gen. 25.23. we must not think it then strange, for God to testify a particular care of those whom he had appointed to be the Father's of nations:
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Surely the same affection that was in Hagar, when she thought her son would die, may bef•l divers other mothers, to whom notwithstanding God will send no Angels to assure their childrens lives, or their future prosperity;
Surely the same affection that was in Hagar, when she Thought her son would die, may bef•l diverse other mother's, to whom notwithstanding God will send no Angels to assure their Children's lives, or their future Prosperity;
Now among the most remarkable passages of this overthrow, it may be wondered, why God, who in a moment with the breath of his mouth can beat down the strongest rampiers and fortifications, would imploy so many daies,
Now among the most remarkable passages of this overthrow, it may be wondered, why God, who in a moment with the breath of his Mouth can beatrice down the Strongest rampiers and fortifications, would employ so many days,
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Why God pronounceth the same word twice to the same purpose, against idle oathes? VVEE finde that when God speaks to man he sometimes doubleth his words.
Why God pronounceth the same word twice to the same purpose, against idle Oaths? WE find that when God speaks to man he sometime doubles his words.
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We know that sometimes God hath repealed, and annihilated his declaratory sentences, as that which was uttered against Ninivie, which he threatned after 40. daies to destroy,
We know that sometime God hath repealed, and annihilated his declaratory sentences, as that which was uttered against Nineveh, which he threatened After 40. days to destroy,
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In mens speeches those repetitions serve only to make the discourse more emphatical, or to make a greater impression on the minde and memory of the hearer:
In men's Speeches those repetitions serve only to make the discourse more emphatical, or to make a greater impression on the mind and memory of the hearer:
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as being sufficient to express the stability of our speeches, after the example of Almighty God, who never repeals what he hath twice pronounced together.
as being sufficient to express the stability of our Speeches, After the Exampl of Almighty God, who never repeals what he hath twice pronounced together.
as if it would say, the reckoning is perfected, nothing remains to be accounted for, Dan. 5.25. We read also that sometimes God having expressed the same thing, by two different representations;
as if it would say, the reckoning is perfected, nothing remains to be accounted for, Dan. 5.25. We read also that sometime God having expressed the same thing, by two different representations;
The Psalmist willing to express the immutable stability of an Oracle: saith: God hath spoken twice, I have heard the same twice, Psal. 62.12. that miraculous writing containing the ruine of Balthazer and his Kingdom, began with Mene, Mene, it is numbred, it is numbred;
The Psalmist willing to express the immutable stability of an Oracle: Says: God hath spoken twice, I have herd the same twice, Psalm 62.12. that miraculous writing containing the ruin of Balthazer and his Kingdom, began with Mean, Mene, it is numbered, it is numbered;
Against the General Law, God commanded Abraham to kill his own son, against the same Law God authorised the Israelites to retain the jewels and Garments which they borrowed of the Egyptians, Exod. 12.35, 36. but he never commanded or permitted, either to speak or beleeve a falshood, chiefly in Religion, the Commandments which forbad him are undispensable,
Against the General Law, God commanded Abraham to kill his own son, against the same Law God authorised the Israelites to retain the Jewels and Garments which they borrowed of the egyptians, Exod 12.35, 36. but he never commanded or permitted, either to speak or believe a falsehood, chiefly in Religion, the commandments which forbade him Are undispensable,
If Moses, or Eliah, or any of the Prophets had done any miracle upon the Sabbath, the Pharisees had not so boldly condemned the Son of God for violating the Sabbath, seeing he wrought miracles on that day;
If Moses, or Elijah, or any of the prophets had done any miracle upon the Sabbath, the Pharisees had not so boldly condemned the Son of God for violating the Sabbath, seeing he wrought Miracles on that day;
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otherwise in all probability, the sacred History would not have omitted this cicumstance in brief, 'tis impossible to they, that under the Old Testament any ••••cle hath been wrought on the ••bbath day,
otherwise in all probability, the sacred History would not have omitted this cicumstance in brief, it's impossible to they, that under the Old Testament any ••••cle hath been wrought on the ••bbath day,
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THE Old Testament is full of Miracles, divers whereof were done among the Patriarchs, in Egypt, in the desart, in the land of Israel, and even in the Captivity of Babylon; yet we do not read, that any of them were wrought upon the Sabbath day:
THE Old Testament is full of Miracles, diverse whereof were done among the Patriarchs, in Egypt, in the desert, in the land of Israel, and even in the Captivity of Babylon; yet we do not read, that any of them were wrought upon the Sabbath day:
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for this was an extraordinary miracle, and a marke of dignity far surpassing that of all the Prophets, by making that to be seen which none of them ever did;
for this was an extraordinary miracle, and a mark of dignity Far surpassing that of all the prophets, by making that to be seen which none of them ever did;
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namely, that without reckoning the Sabbath of every seventh day, there were besides seven daies yearly, in divers seasons, on which all servile work was forbid by the Law, these were the first and last of the feast of unleavened bread, that of the first fruits, that of the feast of Trumpets, the first and eighth of the feast of Tabernacles, and that of Expiation:
namely, that without reckoning the Sabbath of every seventh day, there were beside seven days yearly, in diverse seasons, on which all servile work was forbid by the Law, these were the First and last of the feast of unleavened bred, that of the First fruits, that of the feast of Trumpets, the First and eighth of the feast of Tabernacles, and that of Expiation:
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The second by a wonderful cure of the Paralitic, who had been diseased thirty eight years, Joh. 5. The third by the healing of him who had a whithered hand, Luke 6.6. The fourth by the curing of divers sick persons, notwithstanding the incredulity of the Galileans, Mark 6.1. The sift by an unheard of miracle til then;
The second by a wondered cure of the Paralytic, who had been diseased thirty eight Years, John 5. The third by the healing of him who had a whithered hand, Lycia 6.6. The fourth by the curing of diverse sick Persons, notwithstanding the incredulity of the Galileans, Mark 6.1. The sift by an unheard of miracle till then;
But as the actions and sufferings of Christ are the perfection of all those things which are contained in the Old Testament, this seems to me worthy of admiration, that among the Sabbath daies which our Saviour honoured whilest he conversed in this world, the History of the Gospel hath marked out seven, which Christ made famous by miracles;
But as the actions and sufferings of christ Are the perfection of all those things which Are contained in the Old Testament, this seems to me worthy of admiration, that among the Sabbath days which our Saviour honoured whilst he conversed in this world, the History of the Gospel hath marked out seven, which christ made famous by Miracles;
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all these universary daies are mentioned in the 23. chapters of Leviticus; we know also that in the feasts of Easter and Pentecost there were seven daies of rest.
all these universary days Are mentioned in the 23. Chapters of Leviticus; we know also that in the feasts of Easter and Pentecost there were seven days of rest.
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They that endeavour to fast forty daies after the example of the Son of God, ought to consider that this fast was one of the effects of his power, which we ought to admire, for we cannot imitate it:
They that endeavour to fast forty days After the Exampl of the Son of God, ought to Consider that this fast was one of the effects of his power, which we ought to admire, for we cannot imitate it:
Be perfect (to wit, in goodness) as your Father is perfect, Lev. 11. Luke 6. Matth. 5. and 6. So the sanctification of the Sabbath consisteth chiefly in the action of goodness and holiness.
Be perfect (to wit, in Goodness) as your Father is perfect, Lev. 11. Lycia 6. Matthew 5. and 6. So the sanctification of the Sabbath Consisteth chiefly in the actium of Goodness and holiness.
for on that day they are seen in the Temple, in the Synagogues, even in the fields, Mat. 12.1.2. on that day they are heard to censure the works of the Son of God, Iohn 9.14.15. Luke 6.7. On that day they visited and feasted each other.
for on that day they Are seen in the Temple, in the Synagogues, even in the fields, Mathew 12.1.2. on that day they Are herd to censure the works of the Son of God, John 9.14.15. Lycia 6.7. On that day they visited and feasted each other.
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because God commanded that on the Sabbath day the people should assemble together, Levit. 23.3. Yet notwithstanding, the Sadduces upon that day would not go out of their houses;
Because God commanded that on the Sabbath day the people should assemble together, Levit. 23.3. Yet notwithstanding, the Sadducees upon that day would not go out of their houses;
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this opinion was grounded on a false exposition of that passage in the Law, which ordained that none should go out of his house on the seventh day, Exod. 16.29. The Sadduces inferred upon this, that if any did but step out from the door of his house on that day, he broke the Sabbath:
this opinion was grounded on a false exposition of that passage in the Law, which ordained that none should go out of his house on the seventh day, Exod 16.29. The Sadducees inferred upon this, that if any did but step out from the door of his house on that day, he broke the Sabbath:
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Now to know the reason hereof we must presuppose that w•••• some have gathered out of the Rabbins, that the Sadduces held among other of their errors, this, that it was not lawful to go out of their houses on the Sabbath day into any place whatsoever:
Now to know the reason hereof we must presuppose that w•••• Some have gathered out of the Rabbis, that the Sadducees held among other of their errors, this, that it was not lawful to go out of their houses on the Sabbath day into any place whatsoever:
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but why will Almighty God bring his own example, as a reason for the rest of beasts, a subject so mean? Indeed humanity may induce us to give rest to the poor beasts that travel for us;
but why will Almighty God bring his own Exampl, as a reason for the rest of beasts, a Subject so mean? Indeed humanity may induce us to give rest to the poor beasts that travel for us;
and backs this prohibition with a reason taken from his own example, Be you 〈 … 〉) holy, because I am holy, Lev. 〈 … 〉 This is also the cause why •e inte•poseth his own example, in commanding the rest of beasts,
and backs this prohibition with a reason taken from his own Exampl, Be you 〈 … 〉) holy, Because I am holy, Lev. 〈 … 〉 This is also the cause why •e inte•poseth his own Exampl, in commanding the rest of beasts,
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for this ordinance being made in the favor of so mean a subject, is the more considerable, in that it is annexed to such an high and excellent matter, to wit, the rest that God took after the Creation.
for this Ordinance being made in the favour of so mean a Subject, is the more considerable, in that it is annexed to such an high and excellent matter, to wit, the rest that God took After the Creation.
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now to prevent this slighting of them, God hath authorised them by the highest reasons that can be, by the severest comminations against those that infringe them,
now to prevent this slighting of them, God hath authorised them by the highest Reasons that can be, by the Severest comminations against those that infringe them,
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The other reason may be this, viz. This life is a time of travel, and the Sabbath was the time of rest, the wisdom of God would not that on the day which was ordained for the repose and rest of the living, the dead should be taken from their ease,
The other reason may be this, viz. This life is a time of travel, and the Sabbath was the time of rest, the Wisdom of God would not that on the day which was ordained for the repose and rest of the living, the dead should be taken from their ease,
besides, (as I observed on the Creed) Christ was not raised on the Sabbath to shew the union between him and others that were raised, of all which, none received life this day.
beside, (as I observed on the Creed) christ was not raised on the Sabbath to show the Union between him and Others that were raised, of all which, none received life this day.
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The first is, because Christ himself, who is the first born among the dead, and the chief of those that were raised, was not resuscitated on the Sabbath,
The First is, Because christ himself, who is the First born among the dead, and the chief of those that were raised, was not resuscitated on the Sabbath,
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and here it is remarkable, that this young man, the last of those that were raised, recovered life the same day that Christ returned from the dead. viz. on the Sunday.
and Here it is remarkable, that this young man, the last of those that were raised, recovered life the same day that christ returned from the dead. viz. on the Sunday.
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now the sanctity of the Sabbath debarred them from burying on that day, 2 Kings 13.21. Luke 7.15. Not Lazarus of Bethany, for when he was raised, many Jews were come to his grave, which the holiness of the Sabbath would not have permitted.
now the sanctity of the Sabbath debarred them from burying on that day, 2 Kings 13.21. Lycia 7.15. Not Lazarus of Bethany, for when he was raised, many jews were come to his grave, which the holiness of the Sabbath would not have permitted.
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the reason is, because the affections of Parents towards their Children is naturally greater, and needs fewer incitements then that of Children towards their Parents;
the reason is, Because the affections of Parents towards their Children is naturally greater, and needs fewer incitements then that of Children towards their Parents;
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The Prophet in that passage which I quoted, speaking of the reuniting of disagreeing Families, saith, That the heart of the Fathers shall be converted towards their Children,
The Prophet in that passage which I quoted, speaking of the Reuniting of disagreeing Families, Says, That the heart of the Father's shall be converted towards their Children,
God hath inforced this obligation of the child towards the Mother, naming her first, before the Father in this commandment, which injoyneth to fear them both:
God hath enforced this obligation of the child towards the Mother, naming her First, before the Father in this Commandment, which enjoin to Fear them both:
We must observe that in this passage the Law giver speaks of the fear which the children should have towards those that are the Authors of their Generation.
We must observe that in this passage the Law giver speaks of the Fear which the children should have towards those that Are the Authors of their Generation.
for as the punishment sometime answers the offence, by the Law of retaliation, even so many times God remunerates a good work, by some favour answering the same in some similitude:
for as the punishment sometime answers the offence, by the Law of retaliation, even so many times God remunerates a good work, by Some favour answering the same in Some similitude:
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So Abraham offered his onely son, and God promised him thousands of children, Gen. 22.16, 17. So Jacob, who had fed Joseph by the space of seventeen yeers, was reciprocally fed by Joseph in Egypt the space of seventeen yeers:
So Abraham offered his only son, and God promised him thousands of children, Gen. 22.16, 17. So Jacob, who had fed Joseph by the Molle of seventeen Years, was reciprocally fed by Joseph in Egypt the Molle of seventeen Years:
He that could see the particular causes why God abridges and prolongs our life till such a minute of time, will finde the effects of a marvailous dispensation.
He that could see the particular Causes why God abridges and prolongs our life till such a minute of time, will find the effects of a marvelous Dispensation.
The common sort, who see no farther then the superficies of the History, perceive not of what importance, this tearm of years was, which God bestowed on this Prince;
The Common sort, who see no farther then the superficies of the History, perceive not of what importance, this term of Years was, which God bestowed on this Prince;
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for from Saul, who was the first King, till Ezechias inclusively are reckoned fifteen Kings of Iuda; to wit, 1. Saul. 2. David. 3. Salomon. 4. Roboam, who was forsaken by the twelve Tribes,
for from Saul, who was the First King, till Hezekiah inclusively Are reckoned fifteen Kings of Iuda; to wit, 1. Saul. 2. David. 3. Solomon. 4. Rehoboam, who was forsaken by the twelve Tribes,
and retained onely that of Iuda, with a part of Benjamin. 5. Abija. 6. Asa. 7. Iosophat. 8. Ioram. 9. Achaziah, otherwaies called Hozias, whom his mother Athalia followed,
and retained only that of Iuda, with a part of Benjamin. 5. Abijah. 6. Asa. 7. Josaphat. 8. Ioram. 9. Ahaziah, otherways called Hozias, whom his mother Athalia followed,
but because she usurped the Kingdom, her unlawful ragin is not counted among the true Kings. 10. Ioas. 11. Amaziah. 12. Hazaria. 13. Iotham. 14. Achaz. 15. Ezechias.
but Because she usurped the Kingdom, her unlawful ragin is not counted among the true Kings. 10. Joash 11. Amaziah. 12. Hazaria. 13. Jotham. 14. Ahaz. 15. Hezekiah.
As then the raign of Ezechias was the fifteenth in order of succession, so God would give him fifteen years, including as it were in this epitome, all the former raigns,
As then the Reign of Hezekiah was the fifteenth in order of succession, so God would give him fifteen Years, including as it were in this epitome, all the former raigns,
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when God uttered this sentence, to the thirty eight years of their wandring in the desart, it will appear that all those who entred the Land of Canaan under the conduct of Caleb and Iosua were under sixty yeers;
when God uttered this sentence, to the thirty eight Years of their wandering in the desert, it will appear that all those who entered the Land of Canaan under the conduct of Caleb and Iosua were under sixty Years;
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except such as were then twenty yeers old and under, Numb. 14.29, 30. since this sentence of condemnation there passed thirty eight years, in which the sentence was performed,
except such as were then twenty Years old and under, Numb. 14.29, 30. since this sentence of condemnation there passed thirty eight Years, in which the sentence was performed,
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Fiftly, afterwards the life of man was yet much more shortned, and still declining through many generations, reached but to the eighth part of the age of our first Parents.
Fifty, afterwards the life of man was yet much more shortened, and still declining through many generations, reached but to the eighth part of the age of our First Parents.
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By the way we may observe, that when God was to send the Flood, he gave to men but the tearm of one hundred and twenty years, which was the eighth part of the ordinary age of men in those times, to which it seems answers the number of eight persons saved in the Ark.
By the Way we may observe, that when God was to send the Flood, he gave to men but the term of one hundred and twenty Years, which was the eighth part of the ordinary age of men in those times, to which it seems answers the number of eight Persons saved in the Ark
Secondly, After the Flood immediately, God altered the third part of that age, for Sem the most famous of Noah 's Sons, lived in all but six hundred years.
Secondly, After the Flood immediately, God altered the third part of that age, for Sem the most famous of Noah is Sons, lived in all but six hundred Years.
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Fourthly, this half was cut in two about the time of the Tower of Babel; so that mans life was abridged to the fourth part of the ordinary age of the first men:
Fourthly, this half was Cut in two about the time of the Tower of Babel; so that men life was abridged to the fourth part of the ordinary age of the First men:
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but since the coming of our Lord, who conversed so short a time upon the Earth, the sacred story makes no mention at all, of the total sum of any mans years in all the New Testament, the daughter of Iairus is the onely person whose age is observed when she died,
but since the coming of our Lord, who conversed so short a time upon the Earth, the sacred story makes no mention At all, of the total sum of any men Years in all the New Testament, the daughter of Jairus is the only person whose age is observed when she died,
nor violent death, nor want of posterity, should make our departure grievous to us, God would have these three accidents to meet in him, who was both a just man and the first that died, to wit, Abel.
nor violent death, nor want of posterity, should make our departure grievous to us, God would have these three accidents to meet in him, who was both a just man and the First that died, to wit, Abel.
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many who think they are alive, are dead in effect, 1 Tim. 5.6. the daies we pass in ignorance or in malice, should be abated from the count of our years.
many who think they Are alive, Are dead in Effect, 1 Tim. 5.6. the days we pass in ignorance or in malice, should be abated from the count of our Years.
but he would never be named their sword, but once, and after that he was named their Buckler, Deut 33.29. this is to shew that the children of God are not properly quarrellers, and if at any time they take arms, it is rather to defend then to hurt.
but he would never be nam their sword, but once, and After that he was nam their Buckler, Deuteronomy 33.29. this is to show that the children of God Are not properly quarrellers, and if At any time they take arms, it is rather to defend then to hurt.
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this was the first title that God assumed to himself, after the first war we read was in the world, Gen. 14. for thus he vouchsafes to speak to Abraham, I am thy Buckler;
this was the First title that God assumed to himself, After the First war we read was in the world, Gen. 14. for thus he vouchsafes to speak to Abraham, I am thy Buckler;
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he would also shew, that for the more full authorising of the calling of these great personages, they were employed as well to give life, as to destroy;
he would also show, that for the more full authorising of the calling of these great Personages, they were employed as well to give life, as to destroy;
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as Elijah on the Widows son of Sarepta; Elisha on the Shunamites son, and St. Peter on Tabitha, as being an Act more glorious to bestow life on the dead,
as Elijah on the Widows son of Sarepta; Elisha on the Shunamites son, and Saint Peter on Tabitha, as being an Act more glorious to bestow life on the dead,
therefore Christ did justly reprove the Apostles, who would have imitated this Act of Elijah, Luke 9.54, 55. Moreover, those whom God had employed to inflict death upon some, he gave them power to bestow life upon others;
Therefore christ did justly reprove the Apostles, who would have imitated this Act of Elijah, Lycia 9.54, 55. Moreover, those whom God had employed to inflict death upon Some, he gave them power to bestow life upon Others;
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but these three, Elijah, Elisha, and St. Peter; neither would God have those, in whom he had placed this miraculous power, to make use thereof but very seldom:
but these three, Elijah, Elisha, and Saint Peter; neither would God have those, in whom he had placed this miraculous power, to make use thereof but very seldom:
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so Elisha caused Bears to come out of the Forrest, which tore many of the Children of Bethel; so St. Peter by his word onely smote with death Ananias and Sapphira. These Executions could not be but just, being done by a supernatural power;
so Elisha caused Bears to come out of the Forest, which tore many of the Children of Bethel; so Saint Peter by his word only smote with death Ananias and Sapphira. These Executions could not be but just, being done by a supernatural power;
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The son of God had raised one that was dead, the Priests endeavoured to bury this miracle, willing to send back to the grave a man that had been thence taken out, this was to commit a double murther upon the same person;
The son of God had raised one that was dead, the Priests endeavoured to bury this miracle, willing to send back to the grave a man that had been thence taken out, this was to commit a double murder upon the same person;
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as God had given twice life to Lazarus, (the one at his nativity, the other at his resurrection) so this was as it were to make him die twice, in taking from him the second life, which he had reestablished in the first.
as God had given twice life to Lazarus, (the one At his Nativity, the other At his resurrection) so this was as it were to make him die twice, in taking from him the second life, which he had Reestablished in the First.
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The plot of the Priests in consulting to put Lazarus to death, Joh. 12.10. Murther is more or less enormous in divers respects, now though the example which I set down here be extraordinary, it will serve nevertheless to shew how far the furious spirit of murther extends it self.
The plot of the Priests in consulting to put Lazarus to death, John 12.10. Murder is more or less enormous in diverse respects, now though the Exampl which I Set down Here be extraordinary, it will serve nevertheless to show how Far the furious Spirit of murder extends it self.
and in the former age, one of our Martyrs being set upon the pile, where they thought to have burnt him alive, he died a natural and quiet death, before the fire was kindled.
and in the former age, one of our Martyrs being Set upon the pile, where they Thought to have burned him alive, he died a natural and quiet death, before the fire was kindled.
But if it happen that a Malefactor who hath passed through all the sorts of a mortal execution should be yet found alive by some means not thought on, or foreseen by men;
But if it happen that a Malefactor who hath passed through all the sorts of a Mortal execution should be yet found alive by Some means not Thought on, or foreseen by men;
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It hath hapned sometimes, that malefactors have fallen down from the Gibet upon the breaking of the rope, some have been taken down as dead, who yet have lived a good while after;
It hath happened sometime, that malefactors have fallen down from the Gibbet upon the breaking of the rope, Some have been taken down as dead, who yet have lived a good while After;
If the punishment of a criminal being interrupted by some extraordinary accident intervening, after the execution is begun, is it just to discharge him, of the punishment to which he was condemmed.
If the punishment of a criminal being interrupted by Some extraordinary accident intervening, After the execution is begun, is it just to discharge him, of the punishment to which he was condemned.
Wherefore is it that our Lord, speaking of works according to which he will judge men at the last day, mentioneth none but works of mercy? Matth. 25.35. This passage presents unto us the sentence that shall be given upon men at that great day:
Wherefore is it that our Lord, speaking of works according to which he will judge men At the last day, mentioneth none but works of mercy? Matthew 25.35. This passage presents unto us the sentence that shall be given upon men At that great day:
But are there no works but these worthy to be remembred before Christs Tribunall, and that are able to declare us just? or are there no other sins except the omission of such duties? no other crime that deserves damnation? Yes, there are works that excell these:
But Are there no works but these worthy to be remembered before Christ Tribunal, and that Are able to declare us just? or Are there no other Sins except the omission of such duties? no other crime that deserves damnation? Yes, there Are works that excel these:
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When all the kindreds of the earth shall lament before this Soveraign Judge, what shall we hear men call for but mercy? As then all men will crave that mercy may be shew'd them, God will judge them according to the mercy they have shown or neglected:
When all the kindreds of the earth shall lament before this Sovereign Judge, what shall we hear men call for but mercy? As then all men will crave that mercy may be showed them, God will judge them according to the mercy they have shown or neglected:
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For it is just that he should be denyed mercy that would use no mercy, James 2.13. Saint Paul reckoning up the charitable offices Onesiphorus had done him in prison, wisheth that he may finde mercy in that day, 2 Tim. 1. that is to say, he hath shewed mercy toward me, the Lord shew it to him:
For it is just that he should be denied mercy that would use no mercy, James 2.13. Saint Paul reckoning up the charitable Offices Onesiphorus had done him in prison, wishes that he may find mercy in that day, 2 Tim. 1. that is to say, he hath showed mercy towards me, the Lord show it to him:
An allusion in the Apostles words, who ordains that the Sun go not down upon our anger, Ephes. 4.26. The law commands that the Malefactors body put to death, be buried the same day;
an allusion in the Apostles words, who ordains that the Sun go not down upon our anger, Ephesians 4.26. The law commands that the Malefactors body put to death, be buried the same day;
But why this custome which had been allowed by so long silence, and prescription of so many ages, was condemned at last? Or why did he delay to censure this custome, till the last of the Prophets;
But why this custom which had been allowed by so long silence, and prescription of so many ages, was condemned At last? Or why did he Delay to censure this custom, till the last of the prophets;
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We know that the hardness of their hearts, did as it were extort this licence, Mat. 19.8. and for the same cause God did for a long time wink at this disorder, which was so common:
We know that the hardness of their hearts, did as it were extort this licence, Mathew 19.8. and for the same cause God did for a long time wink At this disorder, which was so Common:
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for this end he suffered that of Moses to give way to some disorders, such as were Poligamy and Divorces, to make it known, that the government of Christ which cut off this tolleration, is more perfect then that of Moses: So that this politick Law of Israel, served to declare and advance that peece of holiness in Christ,
for this end he suffered that of Moses to give Way to Some disorders, such as were Polygamy and Divorces, to make it known, that the government of christ which Cut off this toleration, is more perfect then that of Moses: So that this politic Law of Israel, served to declare and advance that piece of holiness in christ,
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and whereas he was to put a period to the old Testament, and meant not to send any more Prophets, it was needful that the last of them should make this preparation:
and whereas he was to put a Period to the old Testament, and meant not to send any more prophets, it was needful that the last of them should make this preparation:
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So as for Poligamy and unjust Divorces, God did not prohibit them sooner, untill the Common-wealth of Moses, which was to give a lustre to that of Christ, should have its period;
So as for Polygamy and unjust Divorces, God did not prohibit them sooner, until the Commonwealth of Moses, which was to give a lustre to that of christ, should have its Period;
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and so likewise he would not put an end to the Old Testament until he had disposed men to that reformation, which was to follow the coming of the Messiah;
and so likewise he would not put an end to the Old Testament until he had disposed men to that Reformation, which was to follow the coming of the Messiah;
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innocency is in infants, beastiality in savages, and such as have lost their understanding, and in those also that are impudent in their turpitude, such as the Cyniks were.
innocency is in Infants, bestiality in savages, and such as have lost their understanding, and in those also that Are impudent in their turpitude, such as the Cyniks were.
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it seems that God hath rejected this kind of disguise, in that he makes no mention of it among these ornaments which serve to represent the beauties of his Church:
it seems that God hath rejected this kind of disguise, in that he makes no mention of it among these Ornament which serve to represent the beauty's of his Church:
Silk, Gold, Silver, pretious Stones, Pendants from the eares, Chains, Bracelets, the Dressings, and all things which serve for advantaging a natural beauty, may be read among the ornaments of the Church:
Silk, Gold, Silver, precious Stones, Pendants from the ears, Chains, Bracelets, the Dressings, and all things which serve for advantaging a natural beauty, may be read among the Ornament of the Church:
The ornaments of the Spouse are mistically represented in divers passages of Scripture, as Psal. 45. In the Canticles; In Ezek. 16. v. 10, 11, 12, 13. There she is set out in her chief apparel, both in regard of the stuff, and the fashion.
The Ornament of the Spouse Are mystically represented in diverse passages of Scripture, as Psalm 45. In the Canticles; In Ezekiel 16. v. 10, 11, 12, 13. There she is Set out in her chief apparel, both in regard of the stuff, and the fashion.
What may be inferred upon this, that the Holy Ghost describing under divers similitudes the spiritual beauty of the Church, makes no mention of painting?
What may be inferred upon this, that the Holy Ghost describing under diverse Similitudes the spiritual beauty of the Church, makes no mention of painting?
This strong man having betrayed the honour of his Nazarites profession, on, the badg whereof consisted in his haires, lost this prodigious strength, which he kept till then,
This strong man having betrayed the honour of his nazarites profession, on, the badge whereof consisted in his hairs, lost this prodigious strength, which he kept till then,
for hitherto his unchast looks many times carried him into enormous faults, Judg. 16.1. into which he might have fallen again, had he recovered his sight with his strength.
for hitherto his unchaste looks many times carried him into enormous Faults, Judges 16.1. into which he might have fallen again, had he recovered his sighed with his strength.
the greatness of this spiritual wisdom, could notshew it self more, then by the actions of the greatest prudence, which can be found in the children of this world.
the greatness of this spiritual Wisdom, could notshew it self more, then by the actions of the greatest prudence, which can be found in the children of this world.
and put it self into all postures, more then the wisdom of good men can, which is shut up within the bounds of vertue, by reason man is naturally more ingenious to evil;
and put it self into all postures, more then the Wisdom of good men can, which is shut up within the bounds of virtue, by reason man is naturally more ingenious to evil;
therefore the Scripture makes use of that subuject, in which it findes most worldly subtilty, to make us see how great the prudence of good men should be.
Therefore the Scripture makes use of that subuject, in which it finds most worldly subtlety, to make us see how great the prudence of good men should be.
But I ask, is there no other wisdom but that of the thief, which might serve us for an example to walk to heaven by? chiefly seeing there are so many lawful actions among men, which wisdom might use for examples, without alledging these which countenance injustice?
But I ask, is there no other Wisdom but that of the thief, which might serve us for an Exampl to walk to heaven by? chiefly seeing there Are so many lawful actions among men, which Wisdom might use for Examples, without alleging these which countenance injustice?
but he proposeth also to us the open injustice of the Steward who cousned his Lord, Luke 16.1, &c. and after his example he exhorts to provide for our salvation.
but he Proposeth also to us the open injustice of the Steward who cozened his Lord, Lycia 16.1, etc. and After his Exampl he exhorts to provide for our salvation.
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this is by reason that lawful actions consist alwaies in a certain rectitude, whereas others are full of obliquity which requires more nimbleness and dexterity.
this is by reason that lawful actions consist always in a certain rectitude, whereas Others Are full of obliquity which requires more nimbleness and dexterity.
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this was Iacob, to whom God sent an Angel expresly from Heaven, to bestow on him the invention to make himself rich, Gen. 31.10, 11, 12. This is the onely example in all the Scripture;
this was Iacob, to whom God sent an Angel expressly from Heaven, to bestow on him the invention to make himself rich, Gen. 31.10, 11, 12. This is the only Exampl in all the Scripture;
except by humane and natural means, which are understanding, diligence, experience, and other qualities; he never used extraordinary revelations for men to enrich themselves, except to one man onely:
except by humane and natural means, which Are understanding, diligence, experience, and other qualities; he never used extraordinary revelations for men to enrich themselves, except to one man only:
when there hath been question about providing for the necessities of his servants, or for giving them advice of things requisite to their preservation,
when there hath been question about providing for the necessities of his Servants, or for giving them Advice of things requisite to their preservation,
or for giving them victory over their enemies, so he shewed the way to the Israelites how to surprise Hai; & to David, how he might entrap the Philistims; o• for preventing some inconvenience,
or for giving them victory over their enemies, so he showed the Way to the Israelites how to surprise Hai; & to David, how he might entrap the philistines; o• for preventing Some inconvenience,
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so he advertiseth Isaac, not to go down into Egypt; and on the contrary he gave order to Joseph the Husband of Mary the Virgin, to carry Christ thither, that was newly born, to avoid the fury of Herod :
so he advertiseth Isaac, not to go down into Egypt; and on the contrary he gave order to Joseph the Husband of Marry the Virgae, to carry christ thither, that was newly born, to avoid the fury of Herod:
as likewise the other miraculous effects which God wrought by their hands, as is evident by the Apostles discourse, 1 Cor. 13.14. We must mark here, That the faith of miracles hath for its formall object, the power of God, which sometimes imployes man to be either the subject or instrument of his Marvels.
as likewise the other miraculous effects which God wrought by their hands, as is evident by the Apostles discourse, 1 Cor. 13.14. We must mark Here, That the faith of Miracles hath for its formal Object, the power of God, which sometime employs man to be either the Subject or Instrument of his Marvels.
it may be they have taken it from that action of Pharaoh, who having purchased the property of all the Lands of Egypt contented himself with the fifth of their yearly rent,
it may be they have taken it from that actium of Pharaoh, who having purchased the property of all the Lands of Egypt contented himself with the fifth of their yearly rend,
then when he made restitution to his subjects, Gen. 47.24. it may be also, and with more probability, that they ground this upon that law which is contented, that he who injustly detaines his neighbours goods, should restore them with the addition of the fift part over and aabove, Lev. 6.5. Num. 5.7.
then when he made restitution to his subject's, Gen. 47.24. it may be also, and with more probability, that they ground this upon that law which is contented, that he who injustly detains his neighbours goods, should restore them with the addition of the fift part over and aabove, Lev. 6.5. Num. 5.7.
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Zacheus was not content to restore fourfold for all that he had stoln, but also he bestowes on the poor the half of what remained of his goods lawfully gotten, Luke 19.8.
Zacchaeus was not content to restore fourfold for all that he had stolen, but also he bestows on the poor the half of what remained of his goods lawfully got, Lycia 19.8.
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So he that hath restored all, hath not as yet cleared his conscience, because for detaining another mans goods, he must give some of his own, according to the greatness and extent of the evil he had done him.
So he that hath restored all, hath not as yet cleared his conscience, Because for detaining Another men goods, he must give Some of his own, according to the greatness and extent of the evil he had done him.
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as well that of the Israelites, as that of the Christians, by miraculous and exemplary Judgments, to shew how excreable this crime is in the eyes of Almighty God.
as well that of the Israelites, as that of the Christians, by miraculous and exemplary Judgments, to show how excreable this crime is in the eyes of Almighty God.
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yea, many there are who think it a point of the true Religion, to suppress and annihilate all that their predecessors have consecrated to the service of God;
yea, many there Are who think it a point of the true Religion, to suppress and annihilate all that their predecessors have consecrated to the service of God;
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this was the first sin that the Israelites perpetrated in the land o• Promise, and in the first City they Conquered, to wit, in Ierico, Iosh 7.1, &c. And this was also the first sin that appeared in the Christian Church, committed by Ananias and Sapphira, Acts 5.1, &c. This fata• sin of the Church hath been punished in both these beginnings,
this was the First since that the Israelites perpetrated in the land o• Promise, and in the First city they Conquered, to wit, in Jericho, Joshua 7.1, etc. And this was also the First since that appeared in the Christian Church, committed by Ananias and Sapphira, Acts 5.1, etc. This fata• since of the Church hath been punished in both these beginnings,
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and such as trust in Soothsayers, he invites them to try if their gods and Astrologers can deliver them, Iudg. 10.14. Ier. 8.28. Isa. 47.13. and then also when he mocks those who trust to the wisdom or power of Kings, Hos. 13.10. truly mans folly deserveth as much to be mocked, as his malice is worthy of our indignation:
and such as trust in Soothsayers, he invites them to try if their God's and Astrologers can deliver them, Judges 10.14. Jeremiah 8.28. Isaiah 47.13. and then also when he mocks those who trust to the Wisdom or power of Kings, Hos. 13.10. truly men folly deserveth as much to be mocked, as his malice is worthy of our Indignation:
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this seems to be countenanced by that of the Prophet Elisha, who led the Syrians into Samaria, making them beleeve, that he would conduct them elsewhere, 2 Kings 6. but to leave the opinions of Expositors upon that extraordinary example;
this seems to be countenanced by that of the Prophet Elisha, who led the Syrians into Samaria, making them believe, that he would conduct them elsewhere, 2 Kings 6. but to leave the opinions of Expositors upon that extraordinary Exampl;
There is great odds between a formal lie, and a simple fiction, or resemblance; for the one is altogether vitious, the other sometimes lawful, but with a distinction:
There is great odds between a formal lie, and a simple fiction, or resemblance; for the one is altogether vicious, the other sometime lawful, but with a distinction:
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it is lawful for a good man to counterfeit the naughty man, as Salomon made shew to dispatch the poor infant, 1 Kings cap. 3. but it were cousnage if a wicked man should counterfeit a good man;
it is lawful for a good man to counterfeit the naughty man, as Solomon made show to dispatch the poor infant, 1 Kings cap. 3. but it were cousnage if a wicked man should counterfeit a good man;
its lawful for a wise man to play the fool, as David did in the Court of Achis, but but its a trancendant folly for a fool to counterfeit the wise man;
its lawful for a wise man to play the fool, as David did in the Court of Achish, but but its a trancendant folly for a fool to counterfeit the wise man;
such will give all they have to the poor, yea, will suffer willingly Martyrdom, who notwithstanding are void of Charity, 1 Cor. 13.3. the works they do have truly a superficial goodness, but abusive, because the inside is naught.
such will give all they have to the poor, yea, will suffer willingly Martyrdom, who notwithstanding Are void of Charity, 1 Cor. 13.3. the works they do have truly a superficial Goodness, but abusive, Because the inside is nought.
But then how shall we know him to be wicked, seeing wickedness as wel as goodness hath its abode within the heart? The reason of this difference is plain;
But then how shall we know him to be wicked, seeing wickedness as well as Goodness hath its Abided within the heart? The reason of this difference is plain;
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whereas Lazarus is called by his name; so it speaks of divers spirits in prison, 1 Pet. 3.19. that is to say, in Hell, but mentioneth none of them by name.
whereas Lazarus is called by his name; so it speaks of diverse spirits in prison, 1 Pet. 3.19. that is to say, in Hell, but mentioneth none of them by name.
I will omit the reasons which some alledge for this, and will onely say, that the Scripture never nominates those whom it mentioneth to be in Hell torments;
I will omit the Reasons which Some allege for this, and will only say, that the Scripture never nominates those whom it mentioneth to be in Hell torments;
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When the Scripture speaks of any man in Hell, it never names the man; and when it doth name him, it never expresseth the name of Hell; an observation upon this matter.
When the Scripture speaks of any man in Hell, it never names the man; and when it does name him, it never Expresses the name of Hell; an observation upon this matter.
