XXXVI sermons viz. XVI ad aulam, VI ad clerum, VI ad magistratum, VIII ad populum : with a large preface / by the right reverend father in God, Robert Sanderson, late lord bishop of Lincoln ; whereunto is now added the life of the reverend and learned author, written by Isaac Walton.
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Sermon I. Ad Clerum ▪ on Rom. 14. 3. Sect. 1. THE Occasion, of the TEXT. 2 — Scope, of the TEXT. 3 — Coherence, of the TEXT. 4 — and Division ▪ of the TEXT. 5 POINT I. Of not Despising others: 6 — Be they never so weak, 7 — and we never so strong. 8 — Both for the Sins sake, to the Despisers: 9 — and for the Scandals sake in the Despised. 10-11 POINT II. Of not Judging others, 12 — with the true meaning thereof: And four Reasons. 13 viz. 1. The want of Commission — in Us. 14 — 2. The want of Skill — — in Us. 15 — 3. The Uncharitableness, and of the thing it self. 16 — 4. The Scandalousness — of the thing it self. 17 APPLICATION. To the Case in our Church:
Sermon I Ad Clerum ▪ on Rom. 14. 3. Sect. 1. THE Occasion, of the TEXT. 2 — Scope, of the TEXT. 3 — Coherence, of the TEXT. 4 — and Division ▪ of the TEXT. 5 POINT I Of not Despising Others: 6 — Be they never so weak, 7 — and we never so strong. 8 — Both for the Sins sake, to the Despisers: 9 — and for the Scandals sake in the Despised. 10-11 POINT II Of not Judging Others, 12 — with the true meaning thereof: And four Reasons. 13 viz. 1. The want of Commission — in Us. 14 — 2. The want of Skill — — in Us. 15 — 3. The Uncharitableness, and of the thing it self. 16 — 4. The Scandalousness — of the thing it self. 17 APPLICATION. To the Case in our Church:
19-21 2. And how it differeth from it, I. in the matter. 22 — II. in respect of the Persons. 23 — III. in the Practice of the Persons. 24 — IV. in their mutual respective Carriage. And that 25 1. in the point of Despising. Where 26 ( The several grievances of our Brethren are proposed; 27-29 — and answered. ) 30-37 2. in the point of Judging. 38 The Conclusion. Ser•on II. Ad 〈 … 〉 Sect. 1 THE Occasion, of the TEXT. 2 — Coherence, of the TEXT. 3 — Division and of the TEXT. 4 — Summe — of the TEXT. 5 OBSERV. I. Divine Truths to be cleared from Cavil. 6 — II. The slander of the Ministers regular Doctrine more than an ordinary Slander. 7 — III. The best Truths subject to slander: 8 — with the Causes thereof;
19-21 2. And how it differeth from it, I in the matter. 22 — II in respect of the Persons. 23 — III. in the Practice of the Persons. 24 — IV. in their mutual respective Carriage. And that 25 1. in the point of Despising. Where 26 (The several grievances of our Brothers Are proposed; 27-29 — and answered.) 30-37 2. in the point of Judging. 38 The Conclusion. Ser•on II Ad 〈 … 〉 Sect. 1 THE Occasion, of the TEXT. 2 — Coherence, of the TEXT. 3 — Division and of the TEXT. 4 — Sum — of the TEXT. 5 OBSERVE. I. Divine Truths to be cleared from Cavil. 6 — II The slander of the Ministers regular Doctrine more than an ordinary Slander. 7 — III. The best Truths Subject to slander: 8 — with the Causes thereof;
9 — and Inferences thence• O 10 — 12 — IV. Every slander against the Truth, damnable. 13 — 20 — V. No Evil to be •one for any good that may come thereof. 1• — 15 — 19 — Of the kinds an• de••ees of Evil 〈 ◊ 〉 by way of Explications 1•-17 — Of things (Equally 〈 ◊ 〉 Inequally) •n•ifferent by way of Explications 18 (An useful Digression ) 21-23 With some Reasons of the Point;
9 — and Inferences thence• O 10 — 12 — IV. Every slander against the Truth, damnable. 13 — 20 — V. No Evil to be •one for any good that may come thereof. 1• — 15 — 19 — Of the Kinds an• de••ees of Evil 〈 ◊ 〉 by Way of Explications 1•-17 — Of things (Equally 〈 ◊ 〉 Inequally) •n•ifferent by Way of Explications 18 (an useful Digression) 21-23 With Some Reasons of the Point;
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in two Instances. 28-30 — The Former ▪ 31-33 — The Latter 34 A more particular Application; in defence of the former Sermon. 35 The Conclusion. Sermon III. Ad Clerum, on 1 Cor. 12. 7. Sect. 1. THE Occasion, of the TEXT. 2 — Coherence, and of the TEXT. 3 — Division — of the TEXT. 4 The Explication of the Words ▪ What is meant 5-7 — By the Spirit ▪ and what 8 — by Manifestation. 9-11 POINT I. Spiritual Gifts, how to be understood, 12-15 — Four Inferences from the premisses. 16 POINT II. The conveyance of spiritual graces to us, 17 — by way of Gift ▪ 18 — Not from Nature, or Desert. 19 Inferences thence ▪ I. General; 1. Of Thankfulness; 20 — 2. Of Prayer. 21-22 — 3. joyning our faithful Endeavours thereunto. 23-25 — II. more especial. 1. To those of more eminent gifts. 26 To those of meaner gifts. 27 POINT III. The End of Spiritual gifts: Not our own only;
in two Instances. 28-30 — The Former ▪ 31-33 — The Latter 34 A more particular Application; in defence of the former Sermon. 35 The Conclusion. Sermon III. Ad Clerum, on 1 Cor. 12. 7. Sect. 1. THE Occasion, of the TEXT. 2 — Coherence, and of the TEXT. 3 — Division — of the TEXT. 4 The Explication of the Words ▪ What is meant 5-7 — By the Spirit ▪ and what 8 — by Manifestation. 9-11 POINT I Spiritual Gifts, how to be understood, 12-15 — Four Inferences from the premises. 16 POINT II The conveyance of spiritual graces to us, 17 — by Way of Gift ▪ 18 — Not from Nature, or Desert. 19 Inferences thence ▪ I. General; 1. Of Thankfulness; 20 — 2. Of Prayer. 21-22 — 3. joining our faithful Endeavours thereunto. 23-25 — II more especial. 1. To those of more eminent Gifts. 26 To those of meaner Gifts. 27 POINT III. The End of Spiritual Gifts: Not our own only;
I. in respect of the Giver. 30 — II. in respect of •he •hing giv•n 31 — III. in respect of the Receiver 32-34 Three In•erences the thence• 35 The Conclusion. Sermon IV. Ad Cl•rum, on Rom. 14. 23. Sect. 1. THE Coherence, and Scope ▪ of the TEXT. 2 The word FAITH diversly interpreted. 3 INTERPRETATION I ▪ of justifying Faith. 4-5 — Not Proper he•• •lthough (in it self) True. 6 INTERPRETATION II ▪ Of the Doctrine of Faith 7 — utterly re•ec••d ▪ • ▪ •s False in it self;
I in respect of the Giver. 30 — II in respect of •he •hing giv•n 31 — III. in respect of the Receiver 32-34 Three In•erences the thence• 35 Thee Conclusion. Sermon IV. Ad Cl•rum, on Rom. 14. 23. Sect. 1. THE Coherence, and Scope ▪ of the TEXT. 2 The word FAITH diversely interpreted. 3 INTERPRETATION I ▪ of justifying Faith. 4-5 — Not Proper he•• •lthough (in it self) True. 6 INTERPRETATION II ▪ Of the Doctrine of Faith 7 — utterly re•ec••d ▪ • ▪ •s False in it self;
13 — not yet exclude the Temporal. 14 Phineas his Fact examined; 15 — and justified. 16-17 How far forth it may be imitated. 18 OBSERVATION II. The Zeal of Phineas 19 — Manifested by executing judgment ▪ 20 1. Personally. 21 2. Speedily. 22 3. Resolutely. 23-25 OBSERVATION III. The plague stayed by executing judgment. 26-28 — With Aplication to England. 29 An Exhortation to execute judgment: 30 — With Particular Application; 31 1. To the Accuser; 32 2. To the Witness; 33 3. To the Jurer; 34 4. To the Pleader; 35 5. To the Officer; 36 6. To the Judge. Sermon I. Ad Populum, on 1 Kings 21. 29. Sect. 1. THe Coherence, of the. TEXT. 2 — Argument, and of the. TEXT. 3 — Division of the. TEXT. 4-5 From Ahab 's Person and Carriage. 6-8 OBSERVATION I. How far an Hypocrite may go in the performance of holy Duties. 9 Four Inferences. I. Of Terrour to the profane.
13 — not yet exclude the Temporal. 14 Phinehas his Fact examined; 15 — and justified. 16-17 How Far forth it may be imitated. 18 OBSERVATION II The Zeal of Phinehas 19 — Manifested by executing judgement ▪ 20 1. Personally. 21 2. Speedily. 22 3. Resolutely. 23-25 OBSERVATION III. The plague stayed by executing judgement. 26-28 — With Application to England. 29 an Exhortation to execute judgement: 30 — With Particular Application; 31 1. To the Accuser; 32 2. To the Witness; 33 3. To the Juror; 34 4. To the Pleader; 35 5. To the Officer; 36 6. To the Judge. Sermon I Ad Populum, on 1 Kings 21. 29. Sect. 1. THe Coherence, of the. TEXT. 2 — Argument, and of the. TEXT. 3 — Division of the. TEXT. 4-5 From Ahab is Person and Carriage. 6-8 OBSERVATION I How Far an Hypocrite may go in the performance of holy Duties. 9 Four Inferences. I. Of Terror to the profane.
8-9 — •ot• in the Rigour of it, 10 — 〈 ◊ 〉 the M••ig••ion 11-15 2. as Per••cious ▪ 〈 ◊ 〉 the Consequents. 16 3. as having no 〈 ◊ 〉 with ••• resent Text. 17 INTERPRETATION III. Of Perswasion of Judgment asserted. 18 — Thence sundry Questions resolved, viz. 19 I. What is the Power of the Conscience, as concerning the Lawfulness or unlawfulness of humane actions. 20 II. Whether ▪ in every thing we do 〈 ◊ 〉 actual consideration of the Lawfulness thereof be necessarily requisite? 21 III. What degree of Perswasion is required for the Warranting of our Actions? 22 IV. Whether or no,
8-9 — •ot• in the Rigour of it, 10 — 〈 ◊ 〉 the M••ig••ion 11-15 2. as Per••cious ▪ 〈 ◊ 〉 the Consequents. 16 3. as having no 〈 ◊ 〉 with ••• resent Text. 17 INTERPRETATION III. Of Persuasion of Judgement asserted. 18 — Thence sundry Questions resolved, viz. 19 I. What is the Power of the Conscience, as Concerning the Lawfulness or unlawfulness of humane actions. 20 II Whither ▪ in every thing we do 〈 ◊ 〉 actual consideration of the Lawfulness thereof be necessarily requisite? 21 III. What degree of Persuasion is required for the Warranting of our Actions? 22 IV. Whither or no,
and how f•r forth, a m•n may warrantably act with reluctancy of Conscience? Wher••n is considered the Case 23-24 — 1. Of a Resolved Conscience, 25-28 — 2. Of a Doubting Conscience 29-30 (And therein sundry ▪ Objections removed) 33 3. Of a Scrupulous Conscience. 34 The Conclusion. Sermon I. Ad Magistratum, on Job 29. 14. — 17. Sect. 1. THE Occasion, of the TEXT. 2 — Scope, of the TEXT. 3 — Sum, and of the TEXT. 4 — Division of the TEXT. 5-6 The Magistrates I. DUTY; Zeal to Justice: 7 — with some Examples. 8 — and Four Reasons thereof. 9 DUTY II. Compassion to the Distressed; 10 — with the Reasons, 11 — and Extent thereof. 12-13 DUTY III. Diligence in searching out the Truth: 14 — with some Instances; 15 — and Four Reasons thereof. 16-17 DUTY IV. Courage in Executing Iustice: 18 — With the Reasons thereof;
and how f•r forth, a m•n may warrantably act with reluctancy of Conscience? Wher••n is considered the Case 23-24 — 1. Of a Resolved Conscience, 25-28 — 2. Of a Doubting Conscience 29-30 (And therein sundry ▪ Objections removed) 33 3. Of a Scrupulous Conscience. 34 The Conclusion. Sermon I Ad Magistratum, on Job 29. 14. — 17. Sect. 1. THE Occasion, of the TEXT. 2 — Scope, of the TEXT. 3 — Sum, and of the TEXT. 4 — Division of the TEXT. 5-6 The Magistrates I DUTY; Zeal to justice: 7 — with Some Examples. 8 — and Four Reasons thereof. 9 DUTY II Compassion to the Distressed; 10 — with the Reasons, 11 — and Extent thereof. 12-13 DUTY III. Diligence in searching out the Truth: 14 — with Some Instances; 15 — and Four Reasons thereof. 16-17 DUTY IV. Courage in Executing justice: 18 — With the Reasons thereof;
20 — 3. of the Offenders. 21 Three main Inferences from the Premisses, viz. 22-22 I. of Direction for the Choice of Magistrates. 25 II. of Reproof, for the neglect of the aforesaid Duties. 26 III. of Exhortation to the Conscionable Performance of the same.
20 — 3. of the Offenders. 21 Three main Inferences from the Premises, viz. 22-22 I. of Direction for the Choice of Magistrates. 25 II of Reproof, for the neglect of the aforesaid Duties. 26 III. of Exhortation to the Conscionable Performance of the same.
Sermon II. Ad Magistratum, on Exod. 23. 1. — 3. Sect. 1. 3. THE necessity of treating on this Argument. 4 — The fitness of the Text for that purpose. 5 The Division and thereof. 6 — Extent thereof. 7 POINT I. The accuser, not to raise a false report. 8-11 — sundry ways, by which it may be done. 12 Three Reasons of the point, viz. in respect of 13 — 1. The Sin in the Doer. 14 — 2. The Wrong to the Sufferer, 15 — 3. The Mischiefs to the Common-wealth. 16 Inference. To avoid the fault: for which purpose 17-21 — four especial Causes thereof are discovered. 22 POINT II. The Judge, not to receive a false report. 23 A threefold Care requisite thereunto. 1. In receiving Informations. 24 — in examining Causes. 25 — 3. in repressing Contentious Persons and Suits. 26 — For which purpose the likeliest Helps are 27 — 1. To reject Informations tendered without Oath. 28 — 2. To temper the rigour of Iustice with Equity. 29 — 3. To punish Partiality and Collusion in the Informer. 30 — 4. To allow the wronged party full satisfaction;
Sermon II Ad Magistratum, on Exod 23. 1. — 3. Sect. 1. 3. THE necessity of treating on this Argument. 4 — The fitness of the Text for that purpose. 5 The Division and thereof. 6 — Extent thereof. 7 POINT I. The accuser, not to raise a false report. 8-11 — sundry ways, by which it may be done. 12 Three Reasons of the point, viz. in respect of 13 — 1. The since in the Doer. 14 — 2. The Wrong to the Sufferer, 15 — 3. The Mischiefs to the Commonwealth. 16 Inference. To avoid the fault: for which purpose 17-21 — four especial Causes thereof Are discovered. 22 POINT II The Judge, not to receive a false report. 23 A threefold Care requisite thereunto. 1. In receiving Informations. 24 — in examining Causes. 25 — 3. in repressing Contentious Persons and Suits. 26 — For which purpose the likeliest Helps Are 27 — 1. To reject Informations tendered without Oath. 28 — 2. To temper the rigour of justice with Equity. 29 — 3. To Punish Partiality and Collusion in the Informer. 30 — 4. To allow the wronged party full satisfaction;
31 — 5. To restrain abuses in their Servants and Officers. 32 The Conclusion. Sermon III. Ad Magistratum, on Psal. 106. 30. Sect. 1. -2 THe Argument and Matter of the Psalm. 3 The Coherence, Scope, 4 — and Division of the TEXT. 5-6 The History of Balak and Balaam 's Plot against Israel. 7-8 — With the Success thereof, both in the Sin and Punishment. 9-10 — Zimri 's Provocation and Execution. 11 The Person of Phineas considered. 12 OBSERVATION I. The Spiritual Power doth not include;
31 — 5. To restrain Abuses in their Servants and Officers. 32 The Conclusion. Sermon III. Ad Magistratum, on Psalm 106. 30. Sect. 1. -2 THe Argument and Matter of the Psalm. 3 The Coherence, Scope, 4 — and Division of the TEXT. 5-6 The History of Balak and balaam is Plot against Israel. 7-8 — With the Success thereof, both in the since and Punishment. 9-10 — Zimri is Provocation and Execution. 11 The Person of Phinehas considered. 12 OBSERVATION I The Spiritual Power does not include;
10 — II. Of Exhortation, to abound in the fruits of godliness. 11 — III. Of Admonition to forbe•r Judging. 12 — IV. Of Direction, for the trial of Sincerity. 13 — by the marks ▪ 1. of Integrity, and 14 — 2. of Constancy; 15 — both joyned together. 16-17 OBSERVATION II. Concerning the Power of Gods Word, 18 — With the Causes thereof in respect 1. of the Instrument, 19 — 2. of the Object. 20 — 3. of the fit Application of the one to the other. 21 The Inferences thence;
10 — II Of Exhortation, to abound in the fruits of godliness. 11 — III. Of Admonition to forbe•r Judging. 12 — IV. Of Direction, for the trial of Sincerity. 13 — by the marks ▪ 1. of Integrity, and 14 — 2. of Constancy; 15 — both joined together. 16-17 OBSERVATION II Concerning the Power of God's Word, 18 — With the Causes thereof in respect 1. of the Instrument, 19 — 2. of the Object. 20 — 3. of the fit Application of the one to the other. 21 The Inferences thence;
against those that despise the Word. 22-23 From the success of Ahab 's Humiliation. 24 OBSERV. III. Concerning the Reward of Common graces, 25 — with sundry reasons thereof; 26 — and Inferences thence. 27 The main Inference. To comfort the Godly, I ▪ against temptations from the Prosperity of the wicked;
against those that despise the Word. 22-23 From the success of Ahab is Humiliation. 24 OBSERVE. III. Concerning the Reward of Common graces, 25 — with sundry Reasons thereof; 26 — and Inferences thence. 27 The main Inference. To Comfort the Godly, I ▪ against temptations from the Prosperity of the wicked;
28 — II. against Temporal Afflictions; 29 — III. against doubtings of their Eternal Reward. Sermon II. Ad Populum, on 1 Kings 21. 29. Sect. 1. A Repetition of the Three Observations in the former Sermons. 2-4 OBSERVATION IV. Concerning Gods forbearig of threatned Judgments. 5 — Proved 1. from his proneness to Mercy; 6 — 2. from the end of his Threatnings. 7-8 The Doubt. How this may stand with Gods Truth, 9 — Resolved:
28 — II against Temporal Afflictions; 29 — III. against doubtings of their Eternal Reward. Sermon II Ad Populum, on 1 Kings 21. 29. Sect. 1. A Repetition of the Three Observations in the former Sermons. 2-4 OBSERVATION IV. Concerning God's forbearig of threatened Judgments. 5 — Proved 1. from his proneness to Mercy; 6 — 2. from the end of his Threatenings. 7-8 The Doubt. How this may stand with God's Truth, 9 — Resolved:
by understanding in all his Threatnings 10 — a Clause of Exception; 11-12 — though not always expressed. 13-14 Inferences 1. of Comfort to the distressed. 15 — 2. of Terrour, to the Secure. 16 — 3. of Instruction, to All. 17 Gods promises, how to be understood; 18 — and entertained. 19-20 OBSERVATION V. That though it be some grief to forknow the evils to come: 21 Yet it is some happiness, not to liue to see them. 22 — with the Reason; 23-25 — and sundry Uses thereof. 26 The Conclusion. Sermon III. Ad Populum, on 1 Kings 21. 29. Sect. 1-2 THe grand Doubt concerning Iustice proposed. 3 CERTAINTY I. All the ways of God are just.
by understanding in all his Threatenings 10 — a Clause of Exception; 11-12 — though not always expressed. 13-14 Inferences 1. of Comfort to the distressed. 15 — 2. of Terror, to the Secure. 16 — 3. of Instruction, to All. 17 God's promises, how to be understood; 18 — and entertained. 19-20 OBSERVATION V. That though it be Some grief to forknow the evils to come: 21 Yet it is Some happiness, not to live to see them. 22 — with the Reason; 23-25 — and sundry Uses thereof. 26 The Conclusion. Sermon III. Ad Populum, on 1 Kings 21. 29. Sect. 1-2 THe grand Doubt Concerning justice proposed. 3 CERTAINTY I All the ways of God Are just.
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4-5 — II. Temporal Evils not to the proper adequate punishments of sin. 6-7 — 3. All Evils of Pain, howsoever considered, 8 — are for sin: and that 9 — for the sin of the sufferer himself. 10 How the punishing of the Fathers sin upon the Children 11 — can stand with the Justice of God. 12-16 CONSIDERATION I. That they are punished with temporal punishments only, not with Spiritual or Eternal. 13-15 (An Objection answered.) 17 CONSIDERATION II. That such Punishments befàl them:
4-5 — II Temporal Evils not to the proper adequate punishments of since. 6-7 — 3. All Evils of Pain, howsoever considered, 8 — Are for since: and that 9 — for the since of the sufferer himself. 10 How the punishing of the Father's sin upon the Children 11 — can stand with the justice of God. 12-16 CONSIDERATION I That they Are punished with temporal punishments only, not with Spiritual or Eternal. 13-15 (an Objection answered.) 17 CONSIDERATION II That such Punishments befàl them:
either 18-21 1. As continuing in their Fathers sin, Or 22 2. As possessing something from their Fathers ▪ with Gods curse eleaving thereunto. 23-25 CONSIDERATION III. A distinction of Impulsive Causes, 26 — explained by a familiar Example; 27 — and applied to the present Argument. 28 Seeming Contradictions of Scripture herein, 29 — how to be reconciled;
either 18-21 1. As Continuing in their Father's since, Or 22 2. As possessing something from their Father's ▪ with God's curse eleaving thereunto. 23-25 CONSIDERATION III. A distinction of Impulsive Causes, 26 — explained by a familiar Exampl; 27 — and applied to the present Argument. 28 Seeming Contradictions of Scripture herein, 29 — how to be reconciled;
30 — with an Exemplary Instance thereof. 31-32 The Resolution of the main doubt. 33 Three Duties inferred from the Premisses, I. To live well ( as for our own, so even) for Posterities sake also. 34 II. To grieve (as for our own, so ) for our Forefathers sins also. 35 III. To endeavour to hinder sin in others.
30 — with an Exemplary Instance thereof. 31-32 The Resolution of the main doubt. 33 Three Duties inferred from the Premises, I To live well (as for our own, so even) for Posterities sake also. 34 II To grieve (as for our own, so) for our Forefathers Sins also. 35 III. To endeavour to hinder since in Others.
I. in respect of the Ordinance, — and Gifts of God. 9 — II. in respect of the Person himself ▪ 10-14 — III. in respect of others. 15 Inference; for reproof of such as live idly without a Calling; 16-17 as viz. 1. Idle Monks and Friars. 18-20 — 2. Idle Gallants. 21-22 — 3. Idle Beggars. 23-24 POINT II. Concerning the Choice of a Calling.
I in respect of the Ordinance, — and Gifts of God. 9 — II in respect of the Person himself ▪ 10-14 — III. in respect of Others. 15 Inference; for reproof of such as live idly without a Calling; 16-17 as viz. 1. Idle Monks and Friars. 18-20 — 2. Idle Gallants. 21-22 — 3. Idle Beggars. 23-24 POINT II Concerning the Choice of a Calling.
25 That in our proper Calling, whereunto God calleth us; and 26 — by what Enquiries they may be known. 27 ENQUIRY I. Concerning the Employment it self:
25 That in our proper Calling, whereunto God calls us; and 26 — by what Enquiries they may be known. 27 ENQUIRY I Concerning the Employment it self:
— 1. Whether it be honest and lawful, or no? 28 — Whether it be fit to be made a Calling, or no? 29 — Whether it tend to common Utility, or no? 30 (The Usurers Calling examined by these Rules. ) 32-33 II. Concerning our fitness for that employment. 34 — 1. in respect of our Education. 35-36 — 2. in respect of our Abilities. 37-39 — 3. in respect of our Inclinations. 40 III. Concerning the Providential Opportunities we have thereunto. 41-43 Wherein is shewed the great importance of an outward Calling. 44 POINT III. Concerning the Abidings in our Callings. 45-46 — 1. what is not, meant thereby. 47-49 — 2. and what is, meant thereby. 50-52 — 3. The abiding therein with God, what. 53 The Conclusion. Sermon V. Ad Populum, on 1 Tim. 4. 4. Sect. 1. THe Coherence, of the TEXT. 2 — Scope, and of the TEXT. 3 — Division of the TEXT. 4-6 OBSERVATION I. Concerning the Goodness of the Creature. 7 Inferences thence.
— 1. Whither it be honest and lawful, or no? 28 — Whither it be fit to be made a Calling, or no? 29 — Whither it tend to Common Utility, or no? 30 (The Usurers Calling examined by these Rules.) 32-33 II Concerning our fitness for that employment. 34 — 1. in respect of our Education. 35-36 — 2. in respect of our Abilities. 37-39 — 3. in respect of our Inclinations. 40 III. Concerning the Providential Opportunities we have thereunto. 41-43 Wherein is showed the great importance of an outward Calling. 44 POINT III. Concerning the Abidings in our Callings. 45-46 — 1. what is not, meant thereby. 47-49 — 2. and what is, meant thereby. 50-52 — 3. The abiding therein with God, what. 53 The Conclusion. Sermon V. Ad Populum, on 1 Tim. 4. 4. Sect. 1. THe Coherence, of the TEXT. 2 — Scope, and of the TEXT. 3 — Division of the TEXT. 4-6 OBSERVATION I Concerning the goodness of the Creature. 7 Inferences thence.
and like a just Umpire layeth his hand upon both parties, unpartially sheweth them their several oversights, and beginneth to draw them to a fair and honourable composition: as thus, The strong shall remit somewhat of his superciliousness, in disesteeming and despising the Weak;
and like a just Umpire Layeth his hand upon both parties, unpartially shows them their several oversights, and begins to draw them to a fair and honourable composition: as thus, The strong shall remit somewhat of his superciliousness, in disesteeming and despising the Weak;
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I. God not the Author of Evil. 8 — II. The Goodness of God seen in the Glass of the Creatures. 9-10 — III. The Creatures not to be blamed. 11-13 OBSERVATION II. Concerning the Liberty and Right we have to the Creatures. 14 — 1. By Creation. 15 — 2. By Redemption. 16 Much impleaded. 1. By Judaism. 17-19 — 2. By the Church of Rome. 20-32 The Extent of this Liberty in Eight Positions. 33 OBSERVATION III. The Creatures to be received with Thanksgiving. 34-37 The Duty of Thanksgiving, Explained and 38 — Enforced: 1. as an Act of Justice 39-42 — as an Act of Religion. 43-44 INFERENCES I. For Conviction of our unthankfulness to God. 45-46 1. for want of Recognition, with two degrees of each. 47-48 2. for want of Estimation, with two degrees of each. 50-51 3. for want of Retribution, with two degrees of each. 52 — II. Six Motives to Thankfulness, taken from 53 — 1. The Excellency of the Duty. 54 — 2. The Continual Effluence of God's Benefits. 55 — 3. Our Future Necessities. 56 — 4. Our Misery in Wanting. 57 — 5. Our Importunity in Asking. 58 — 6. The Freedom of the Gift. 59 III. To avoid those things that hinder our Thankfulness;
I God not the Author of Evil. 8 — II The goodness of God seen in the Glass of the Creatures. 9-10 — III. The Creatures not to be blamed. 11-13 OBSERVATION II Concerning the Liberty and Right we have to the Creatures. 14 — 1. By Creation. 15 — 2. By Redemption. 16 Much impleaded. 1. By Judaism. 17-19 — 2. By the Church of Room. 20-32 The Extent of this Liberty in Eight Positions. 33 OBSERVATION III. The Creatures to be received with Thanksgiving. 34-37 The Duty of Thanksgiving, Explained and 38 — Enforced: 1. as an Act of justice 39-42 — as an Act of Religion. 43-44 INFERENCES I For Conviction of our unthankfulness to God. 45-46 1. for want of Recognition, with two Degrees of each. 47-48 2. for want of Estimation, with two Degrees of each. 50-51 3. for want of Retribution, with two Degrees of each. 52 — II Six Motives to Thankfulness, taken from 53 — 1. The Excellency of the Duty. 54 — 2. The Continual Effluence of God's Benefits. 55 — 3. Our Future Necessities. 56 — 4. Our Misery in Wanting. 57 — 5. Our Importunity in Asking. 58 — 6. The Freedom of the Gift. 59 III. To avoid those things that hinder our Thankfulness;
which are chiefly, 60 1. Pride. 61 2. Envy. 62 3. Riotous living. 63 4. Worldly Cares. 64 5. Procrastination. 65 IV. To be thankful for Spiritual Blessings. Sermon VI.
which Are chiefly, 60 1. Pride. 61 2. Envy. 62 3. Riotous living. 63 4. Worldly Cares. 64 5. Procrastination. 65 IV. To be thankful for Spiritual Blessings. Sermon VI.
Ad Populum, on Gen. 20. 6. Sect. 1. THE Occasion, of the TEXT. 2. — Scope, and of the TEXT. 3. — Division of the TEXT. 4. Of the Nature and Use of Dreams ▪ 5-6 The former Part of the TEXT explained. 7 OBSERVATION I. The grievousness of the sin of Adultery; 8-10 — and of Fornication; Compared. 11-12 OBSERVATION II. How far Ignorance doth,
Ad Populum, on Gen. 20. 6. Sect. 1. THE Occasion, of the TEXT. 2. — Scope, and of the TEXT. 3. — Division of the TEXT. 4. Of the Nature and Use of Dreams ▪ 5-6 The former Part of the TEXT explained. 7 OBSERVATION I The grievousness of the since of Adultery; 8-10 — and of Fornication; Compared. 11-12 OBSERVATION II How Far Ignorance does,
or doth not excuse from sin. 13-16 — instanted in this fact of Abimelech. 17 Inferences thence. I. Concerning the Salvation of our Forefathers. 18 - 19 Two doubts removed. 20 — II. Not to flatter our selves in our Ignorance. 21 — III. Of Sins done with Knowledge. 22 - 24 OBSERVATION III. Moral integrity may be in the heart of an Unbeliever, 25 — with the Reason thereof. 26 Inferences thence.
or does not excuse from since. 13-16 — instanted in this fact of Abimelech. 17 Inferences thence. I. Concerning the Salvation of our Forefathers. 18 - 19 Two doubts removed. 20 — II Not to flatter our selves in our Ignorance. 21 — III. Of Sins done with Knowledge. 22 - 24 OBSERVATION III. Moral integrity may be in the heart of an Unbeliever, 25 — with the Reason thereof. 26 Inferences thence.
I. A shame for Christians to fall short of Heathens in their Morals. 27 — II. Particular Actions no certain NONLATINALPHABET of Sincerity. 28 — III. The acquittal of Conscience no sufficient Justification. 29 The latter part of the TEXT opened. 30 OBSERVATION IV. Concerning God's Restraint of Sin in Men. 31 — with the different measure and means thereof. 32 1. That there is such a Restraint. 33 - 34 2. That it is from God. 35 3. That it is from the mercy of God;
I A shame for Christians to fallen short of heathens in their Morals. 27 — II Particular Actions no certain of Sincerity. 28 — III. The acquittal of Conscience no sufficient Justification. 29 The latter part of the TEXT opened. 30 OBSERVATION IV. Concerning God's Restraint of since in Men. 31 — with the different measure and means thereof. 32 1. That there is such a Restraint. 33 - 34 2. That it is from God. 35 3. That it is from the mercy of God;
and therefore called Grace. 36 Inferences from the Consideration of God's Restraint. 37 I. As it lyeth upon others. 1. toobless God for our Preservation; 38 — 2. not to trust wicked men too far. 39 — 3. — nor to fear them too much. 40 — 4. to endeavour to restrain others from Sinning. 41 II. As it lyeth upon our selves. 1. To be humble under it. 42 — 2. to entertain the means of such Restraint with Thankfulness. 43 — 3. to pray that God would restrain our Corruptions. 44 — 4. — but especially to pray and labour for sanctifying Grace. Sermon VII. Ad Populum, on 1 Pet. 2. 16. Sect. 1 - 2 THE Occasion, Scope, of the TEXT. 3 - 5 — Coherence, and of the TEXT. 6 — Division — of the TEXT. 7 - 8 OBSERVATION I ▪ Christian Liberty to be maintained 9 - 12 — with the Explication, 13 - 17 — and Five Reasons thereof. 18 - 20 Inferences I. Not to usurp upon the Liberty of others: 21 - 24 — II. — Nor to betray our own. 25 Observation II. Christian Liberty not to be abused. 26 - 28 — The words explained; and thence 29 - 31 — Three Reasons of the Point. 32 - 34 Four abuses of Christian Liberty, viz. I. by casting off the Obligation of the moral Law. 35 - 36 — II. by exceeding the bounds of Sobriety. 37 — III. by giving Scandal to others. 38 — IV. by disobeying lawful Superiours.
and Therefore called Grace. 36 Inferences from the Consideration of God's Restraint. 37 I. As it lies upon Others. 1. toobless God for our Preservation; 38 — 2. not to trust wicked men too Far. 39 — 3. — nor to Fear them too much. 40 — 4. to endeavour to restrain Others from Sinning. 41 II As it lies upon our selves. 1. To be humble under it. 42 — 2. to entertain the means of such Restraint with Thankfulness. 43 — 3. to prey that God would restrain our Corruptions. 44 — 4. — but especially to pray and labour for sanctifying Grace. Sermon VII. Ad Populum, on 1 Pet. 2. 16. Sect. 1 - 2 THE Occasion, Scope, of the TEXT. 3 - 5 — Coherence, and of the TEXT. 6 — Division — of the TEXT. 7 - 8 OBSERVATION I ▪ Christian Liberty to be maintained 9 - 12 — with the Explication, 13 - 17 — and Five Reasons thereof. 18 - 20 Inferences I Not to usurp upon the Liberty of Others: 21 - 24 — II — Nor to betray our own. 25 Observation II Christian Liberty not to be abused. 26 - 28 — The words explained; and thence 29 - 31 — Three Reasons of the Point. 32 - 34 Four Abuses of Christian Liberty, viz. I by casting off the Obligation of the moral Law. 35 - 36 — II by exceeding the bounds of Sobriety. 37 — III. by giving Scandal to Others. 38 — IV. by disobeying lawful Superiors.
39-40 The Grounds and Objections of the Anti-Ceremonians. 41-46 — propounded and particularly answered. 47-50 How mens Laws bind the Conscience. 51-52 OBSERVATION III. We being the Servants of God, Which is of all other 53-54 1. the most Just, Service; 55 2. the most Necessary, Service; 56-57 3. the most Easie, Service; 58 4. the most Honourable, Service; 59 5. and the most Profitable, Service; 60 Ought to carry our selves,
39-40 The Grounds and Objections of the Anti-Ceremonians. 41-46 — propounded and particularly answered. 47-50 How men's Laws bind the Conscience. 51-52 OBSERVATION III. We being the Servants of God, Which is of all other 53-54 1. the most Just, Service; 55 2. the most Necessary, Service; 56-57 3. the most Easy, Service; 58 4. the most Honourable, Service; 59 5. and the most Profitable, Service; 60 Ought to carry our selves,
as his Servants: with all 61-63 I. Reverence to his Person; in 3 branches. 64-66 II. Obedience to his Will; both in Doing and Suffering. 67-70 III. Faithfulness in his Business; in 3 branches. 69 The Conclusion.
as his Servants: with all 61-63 I. reverence to his Person; in 3 branches. 64-66 II obedience to his Will; both in Doing and Suffering. 67-70 III. Faithfulness in his Business; in 3 branches. 69 The Conclusion.
〈1 paragraph〉 Meats, accounting them Clean or Unclean; and of Days, accounting them Holy or Servile, according as they stood under the Levitical Law. These latter St. Paul calleth NONLATINALPHABET, Weak in the Faith: those former then must by the Law of Opposition be strong in the Faith.
〈1 paragraph〉 Meats, accounting them Clean or Unclean; and of Days, accounting them Holy or Servile, according as they stood under the Levitical Law. These latter Saint Paul calls, Weak in the Faith: those former then must by the Law of Opposition be strong in the Faith.
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It would have become both the one sort, and the other (notwithstanding they differed in their private Iudgments, yet) to have preserved the common Peace of the Church,
It would have become both the one sort, and the other (notwithstanding they differed in their private Judgments, yet) to have preserved the Common Peace of the Church,
But whilst either measured other by themselves, neither one nor other did NONLATINALPHABET, as our Apostle elsewhere speaketh, Walk uprightly according to the truth of the Gospel.
But while either measured other by themselves, neither one nor other did, as our Apostle elsewhere speaks, Walk uprightly according to the truth of the Gospel.
The Strong proudly scorned the weak, as silly and superstitious, for making scruple at some such things as themselves firmly believed were Lawful: The weak rashly censured the Strong,
The Strong proudly scorned the weak, as silly and superstitious, for making scruple At Some such things as themselves firmly believed were Lawful: The weak rashly censured the Strong,
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as Prophane and Irreligious, for adventuring on some such things as themselves deeply suspected were unlawful. The blessed Apostle, desirous all things should be done in the Church in love and unto edification, aequâ lance, and eódem Charitatis moderamine, as Interpreters speak, taketh upon him to arbitrate, and to mediate in the business;
as Profane and Irreligious, for adventuring on Some such things as themselves deeply suspected were unlawful. The blessed Apostle, desirous all things should be done in the Church in love and unto edification, aequâ lance, and eódem Charitatis moderamine, as Interpreters speak, Takes upon him to arbitrate, and to mediate in the business;
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as that it neither give offence to, nor take offence at the weakness of any. [ Him that is weak in the Faith receive you, but not to doubtful Disputations.
as that it neither give offence to, nor take offence At the weakness of any. [ Him that is weak in the Faith receive you, but not to doubtful Disputations.
] Next ▪ there is NONLATINALPHABET, in the second Verse, a Declaration of the former general Proposal, by instancing in a particular case, touching the difference of Meats. There is one man strong in the Faith; he is infallibly resolved ▪ there is no meat unclean of it self, or (if received with thankfulness and sobriety) unlawful; and because he knoweth he standeth upon a sure ground, NONLATINALPHABET, he is confident he may eat any thing,
] Next ▪ there is, in the second Verse, a Declaration of the former general Proposal, by instancing in a particular case, touching the difference of Meats. There is one man strong in the Faith; he is infallibly resolved ▪ there is no meat unclean of it self, or (if received with thankfulness and sobriety) unlawful; and Because he Knoweth he Stands upon a sure ground,, he is confident he may eat any thing,
and he useth his Liberty accordingly, eating indifferently of all that is set before him, making no question for Conscience sake, [ One man believeth he may eat all things.
and he uses his Liberty accordingly, eating indifferently of all that is Set before him, making no question for Conscience sake, [ One man Believeth he may eat all things.
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whether some kinds of Meats, as namely those forbidden in the Law, be clean; or he is rather carried with a strong suspicion that they are unclean; out of which timorousness of Judgment, he chuseth to forbear those Meats, and contenteth himself with the fruits of the Earth;
whither Some Kinds of Meats, as namely those forbidden in the Law, be clean; or he is rather carried with a strong suspicion that they Are unclean; out of which timorousness of Judgement, he chooseth to forbear those Meats, and contents himself with the fruits of the Earth;
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Now the question is, In this case what is to be done, for the avoidance of scandal, and the maintainance of Christian Charity? And this question my Text resolveth in this third Verse: wherein is contained NONLATINALPHABET, St. Paul 's judgment,
Now the question is, In this case what is to be done, for the avoidance of scandal, and the maintenance of Christian Charity? And this question my Text resolves in this third Verse: wherein is contained, Saint Paul is judgement,
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or his counsel rather and advice, upon the Case, Let not him that eateth, despise, &c. The remainder of the Verse and of the Chapter being spent in giving reasons of the judgment, in this and another like case, concerning the difference and observation of days.
or his counsel rather and Advice, upon the Case, Let not him that Eateth, despise, etc. The remainder of the Verse and of the Chapter being spent in giving Reasons of the judgement, in this and Another like case, Concerning the difference and observation of days.
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The strong mans fault, that is, NONLATINALPHABET, despising of his brothers Infirmity; and the weak mans fault, that is, NONLATINALPHABET, judging of his Brothers liberty.
The strong men fault, that is,, despising of his Brother's Infirmity; and the weak men fault, that is,, judging of his Brother's liberty.
Of which, when I shall have spoken somewhat in their general use, I shall by Gods assistance proceed by way of Application, to inquire how far the differences in our Church,
Of which, when I shall have spoken somewhat in their general use, I shall by God's assistance proceed by Way of Application, to inquire how Far the differences in our Church,
for conforming, and not conforming, agree with the present case of eating, and not eating; and consequently how far forth St. Pauls advice in this case of eating, and not eating, ought to rule us in the cases of conforming, and not conforming in point of Ceremony.
for conforming, and not conforming, agree with the present case of eating, and not eating; and consequently how Far forth Saint Paul's Advice in this case of eating, and not eating, ought to Rule us in the cases of conforming, and not conforming in point of Ceremony.
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as that I shall not need any more to remember you, that by him that eateth, must be understood the strong in Faith, and by him that eateth not, the weak. And so reducing the words, ab Hypothesi ad Thesin, this part of the advice [ Let not him that eateth, despise him that eateth not, ] beareth sense,
as that I shall not need any more to Remember you, that by him that Eateth, must be understood the strong in Faith, and by him that Eateth not, the weak. And so reducing the words, ab Hypothesis ad Thesin, this part of the Advice [ Let not him that Eateth, despise him that Eateth not, ] bears sense,
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as if the Apostle had said [ Let not the strong in Faith despise the weak, ] Weak ones are easily despised; Strong ones are prone to despise: and yet despising is both a grievous sin in the despiser, and a dangerous scandal to the despised. In all which respects, it was but needful the Holy Ghost should lesson us, not to despise one anothers weakness.
as if the Apostle had said [ Let not the strong in Faith despise the weak, ] Weak ones Are Easily despised; Strong ones Are prove to despise: and yet despising is both a grievous since in the despiser, and a dangerous scandal to the despised. In all which respects, it was but needful the Holy Ghost should Lesson us, not to despise one another's weakness.
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if a fierce Mastiff set upon us, we think it time to look about and bestir our selves for defence; but we take no notice of the little Currs that bark at us, but despise them.
if a fierce Mastiff Set upon us, we think it time to look about and Bestir our selves for defence; but we take no notice of the little Currs that bark At us, but despise them.
And St. Paul charging Timothy so to behave himself in the Church of God, as that none should despise his Youth, implieth, that Youth is obvious to contempt,
And Saint Paul charging Timothy so to behave himself in the Church of God, as that none should despise his Youth, Implies, that Youth is obvious to contempt,
and his words are not heard, Eccles. 9. I am small and of no reputation, saith David, Psal. 119. And our Saviours Caveat in the Gospel is especially concerning little ones, as most open to contempt:
and his words Are not herd, Eccles. 9. I am small and of no reputation, Says David, Psalm 119. And our Saviors Caveat in the Gospel is especially Concerning little ones, as most open to contempt:
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Far from any real weakness this way or any other, was our blessed Lord and Saviour Jesus Christ, In whom were hid all the treasures of Wisdom and Knowledge;
far from any real weakness this Way or any other, was our blessed Lord and Saviour jesus christ, In whom were hid all the treasures of Wisdom and Knowledge;
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for he set him at nought, and mocked him, and put him in a white Coat, as if he had been some Fool, and sent him back as he came, Luke 23. And of this nature is the weakness my Text hath to do withal, a weakness in Iudgment; or as it is, Verse 1. a weakness in Faith. Where, by Faith, we are not to understand that justifying Faith, whereby the heart of a true Believer layeth fast hold on the gracious promises of God,
for he Set him At nought, and mocked him, and put him in a white Coat, as if he had been Some Fool, and sent him back as he Come, Lycia 23. And of this nature is the weakness my Text hath to do withal, a weakness in Judgement; or as it is, Verse 1. a weakness in Faith. Where, by Faith, we Are not to understand that justifying Faith, whereby the heart of a true Believer Layeth fast hold on the gracious promises of God,
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and the precious merits of Jesus Christ, for the remission of sins; nor by weakness in Faith, that NONLATINALPHABET, wherewith the Apostles are sometimes charged;
and the precious merits of jesus christ, for the remission of Sins; nor by weakness in Faith, that, wherewith the Apostles Are sometime charged;
But by Faith we are to understand an Historical Faith only, which is nothing else but a firm and secure assent of the judgment unto Doctrinal Truths in matter of Faith or Life; and by weakness in such Faith, a doubtfulness and irresolution of Judgment concerning some divine truths appertaining unto the doctrine of Faith or Life; and namely, concerning the just extent of Christian Liberty, and the indifferent or not indifferent nature or use of some things.
But by Faith we Are to understand an Historical Faith only, which is nothing Else but a firm and secure assent of the judgement unto Doctrinal Truths in matter of Faith or Life; and by weakness in such Faith, a doubtfulness and irresolution of Judgement Concerning Some divine truths appertaining unto the Doctrine of Faith or Life; and namely, Concerning the just extent of Christian Liberty, and the indifferent or not indifferent nature or use of Some things.
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but indifferent, doth thereby expose the Person in whom such weakness is, to the contempt and despisings of such as are of more confirmed and resolved judgments,
but indifferent, does thereby expose the Person in whom such weakness is, to the contempt and despisings of such as Are of more confirmed and resolved Judgments,
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Weakness then is in it self contemptible; yet not more than Strength is contemptuous. Passive contempt is the unhappiness of the weak; but active, the fault of the strong. They that find truly,
Weakness then is in it self contemptible; yet not more than Strength is contemptuous. Passive contempt is the unhappiness of the weak; but active, the fault of the strong. They that find truly,
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or but overweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure than in other men, be it in any kind whatsoever.
or but overweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure than in other men, be it in any kind whatsoever.
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The Pharisee, it is like, cast such a disdainful look upon the poor Publican, when, in Contempt he called him, Iste Publicanus! Sure I am, that Parable was spoken of purpose concerning such as trusted in their own Righteousness,
The Pharisee, it is like, cast such a disdainful look upon the poor Publican, when, in Contempt he called him, Iste Publican! Sure I am, that Parable was spoken of purpose Concerning such as trusted in their own Righteousness,
Wealth, honour, strength beauty, birth, friends, alliance, authority, power, wit, learning, eloquence, reputation, any trifle can leaven our thoughts (partial as they are towards our selves) and swell us,
Wealth, honour, strength beauty, birth, Friends, alliance, Authority, power, wit, learning, eloquence, reputation, any trifle can leaven our thoughts (partial as they Are towards our selves) and swell us,
because She saw that she had conceived, and her Mistress was Barren, Gen. 16. All strength and eminency then, we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner Brethren;
Because She saw that she had conceived, and her Mistress was Barren, Gen. 16. All strength and eminency then, we see, be it in any little sorry thing, is apt to breed in men a despising of their Weaker and meaner Brothers;
but none more than this strength of Knowledge, and of Faith, wherewith we now deal. It should be quite otherwise, our knowledge should praeserre facem, hold the light before us,
but none more than this strength of Knowledge, and of Faith, wherewith we now deal. It should be quite otherwise, our knowledge should praeserre facem, hold the Light before us,
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and help us for the better discovery of our ignorance, and so dispose us to humility, not pride. But Pride and self-love is congenitum malum; it is a close,
and help us for the better discovery of our ignorance, and so dispose us to humility, not pride. But Pride and Self-love is congenitum malum; it is a close,
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and a pleasing, and inseparable corruption, which by slie and serpentine insinuations conveyeth it self, as into whatsoever else is good and eminent in us, and poisoneth it;
and a pleasing, and inseparable corruption, which by sly and serpentine insinuations conveyeth it self, as into whatsoever Else is good and eminent in us, and poisoneth it;
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Sharpness of Wit, quickness of Conceit, faithfulness of Memory, facility of Discourse, propriety of Elocution, concinnity of Gesture, depth of Iudgment, variety of Knowledge in Arts and Languages,
Sharpness of Wit, quickness of Conceit, faithfulness of Memory, facility of Discourse, propriety of Elocution, concinnity of Gesture, depth of Judgement, variety of Knowledge in Arts and Languages,
Scientia inflat, our Apostle might well say, Knowledge puffeth up; and that it doth so readily and unmeasurably, that unless there be the greater measure both of humility to prevent, and of Charity to vent it, it will in a short time breed a dangerous spiritual tympany in the Soul;
Scientia inflat, our Apostle might well say, Knowledge Puffeth up; and that it does so readily and unmeasurably, that unless there be the greater measure both of humility to prevent, and of Charity to vent it, it will in a short time breed a dangerous spiritual tympany in the Soul;
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Even this our blessed Apostle, who had so much humility as to account himself of Apostles the least, but of sinners the chiefest, was in so great danger to be exalted above measure through the abundance of Revelations;
Even this our blessed Apostle, who had so much humility as to account himself of Apostles the least, but of Sinners the chiefest, was in so great danger to be exalted above measure through the abundance of Revelations;
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lest he should be exalted above measure, 2 Cor. 12. No marvel then if these new Converts, but lately called by God out of the darkness of their ignorance, into his marvellous great light, and not having their understandings well informed,
lest he should be exalted above measure, 2 Cor. 12. No marvel then if these new Converts, but lately called by God out of the darkness of their ignorance, into his marvellous great Light, and not having their understandings well informed,
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So hard it is, even for the most exercised Christian, not to take knowledge of his own knowledge; or doing so, not to despise and neglect the Infirmities of his less-knowing Brother.
So hard it is, even for the most exercised Christian, not to take knowledge of his own knowledge; or doing so, not to despise and neglect the Infirmities of his less-knowing Brother.
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It was not then without good need, that St. Paul should become a Remembrancer to the strong in Faith, not to despise the weak. And there is as good need the very strongest of us should remember it,
It was not then without good need, that Saint Paul should become a Remembrancer to the strong in Faith, not to despise the weak. And there is as good need the very Strongest of us should Remember it,
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yet the community of nature, and the common condition of humanity, should be sufficient to free him from thy Contempts. His body was formed out of the same dust, his soul breathed into him by the same God, as thine were;
yet the community of nature, and the Common condition of humanity, should be sufficient to free him from thy Contempts. His body was formed out of the same dust, his soul breathed into him by the same God, as thine were;
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and he is thy Neighbour. Let his weakness then be what it can be, even for that relation of Neighbourhood, as he is a man, it is sin in thee to despise him [ He that despiseth his neighbour, sinneth, Prov. 14. ] But that's not all;
and he is thy Neighbour. Let his weakness then be what it can be, even for that Relation of Neighbourhood, as he is a man, it is since in thee to despise him [ He that despises his neighbour, Sinneth, Curae 14. ] But that's not all;
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but even taunted, and flouted, and derided, and made a laughing-stock, and a jesting Theme? when he should see them grieve to speak and do such things in his sight and hearing,
but even taunted, and flouted, and derided, and made a laughingstock, and a jesting Theme? when he should see them grieve to speak and do such things in his sighed and hearing,
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than even despise the good spirit of God, that bloweth where he listeth, and giveth to every one as he listeth? For though there be diversity of Gifts (both for substance and degree, yet it is the same Spirit, 1 Cor. 12. And the contempt that is cast upon the meanest Christian, reboundeth upwards again,
than even despise the good Spirit of God, that blows where he lists, and gives to every one as he lists? For though there be diversity of Gifts (both for substance and degree, yet it is the same Spirit, 1 Cor. 12. And the contempt that is cast upon the Meanest Christian, reboundeth upward again,
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there being never any thing taken offensively, but sub ratione contemptus; nothing provoking to Anger, but what is either truly a contempt, or at leastwise so apprehended.
there being never any thing taken offensively, but sub ratione Contemptus; nothing provoking to Anger, but what is either truly a contempt, or At leastwise so apprehended.
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How tenderly then may we think a weak Christian would take it, when to this private he should find added a Positive contempt also? when he should see his person and his weakness, not only not compassionated,
How tenderly then may we think a weak Christian would take it, when to this private he should find added a Positive contempt also? when he should see his person and his weakness, not only not compassionated,
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and grieve his tender soul? Certainly for a weak Christian newly converted to the Faith, to be thus despised, it were enough, without God's singular mercy and support, to make him repent his late conversion, and revolt from the Faith, by fearful and desperate Apostacy. And he that by such despising, should thus offend,
and grieve his tender soul? Certainly for a weak Christian newly converted to the Faith, to be thus despised, it were enough, without God's singular mercy and support, to make him Repent his late conversion, and revolt from the Faith, by fearful and desperate Apostasy. And he that by such despising, should thus offend,
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It is hard to say who beginneth oftner, the Strong or the Weak; but whether ever beginneth, he may be sure the other will follow. If this judge, that will despise; if that despise, this will judge: either doth his endeavour to cry quittance with other,
It is hard to say who begins oftener, the Strong or the Weak; but whither ever begins, he may be sure the other will follow. If this judge, that will despise; if that despise, this will judge: either does his endeavour to cry quittance with other,
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and thinketh himself not to be at all in fault, because the other was first or more. This Apostle, willing to redress faults in both, beginneth first with the Strong, and for very good reason.
and Thinketh himself not to be At all in fault, Because the other was First or more. This Apostle, willing to redress Faults in both, begins First with the Strong, and for very good reason.
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Not that his fault, simply considered in it self, is greater; (for I take it a certain truth, That to judge one that is in the right, is a far greater fault, considered absolutely, without relation to the abilities of the persons,
Not that his fault, simply considered in it self, is greater; (for I take it a certain truth, That to judge one that is in the right, is a Far greater fault, considered absolutely, without Relation to the abilities of the Persons,
) But because the strong through the ability of his Judgment, ought to yield so much to the infirmity of his weak Brother, who through the weakness of his Judgment, is not so well able to discern what is fit for him to do.
) But Because the strong through the ability of his Judgement, ought to yield so much to the infirmity of his weak Brother, who through the weakness of his Judgement, is not so well able to discern what is fit for him to do.
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As Abraham in discretion yieldeth the choice to his Nephew Lot upon the contention of their Herdsmen, which in reason Lot should rather have yielded unto him.
As Abraham in discretion yieldeth the choice to his Nephew Lot upon the contention of their Herdsmen, which in reason Lot should rather have yielded unto him.
and mend first. In the case of my Text, both were faulty; and therefore our Apostle would have both mend. He hath school'd the Strong, and taught him his Lesson, not to despise anothers infirmity;
and mend First. In the case of my Text, both were faulty; and Therefore our Apostle would have both mend. He hath schooled the Strong, and taught him his lesson, not to despise another's infirmity;
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But it is a Trope, for which both in this, and in divers other words, we are not so much beholden to good Arts, as to bad Manners. Things that are good or indifferent, we commonly turn to ill, by using them the worst way:
But it is a Trope, for which both in this, and in diverse other words, we Are not so much beholden to good Arts, as to bad Manners. Things that Are good or indifferent, we commonly turn to ill, by using them the worst Way:
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whence it groweth, that words of good or indifferent signification, in time degenerate so far as to be commonly taken in the worst sence. But this by the way.
whence it grows, that words of good or indifferent signification, in time degenerate so Far as to be commonly taken in the worst sense. But this by the Way.
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in their private Censures they rashly passed their Iudgments upon, and pronounced peremptory Sentence against such as used their Liberty in some things, concerning the lawfulness whereof themselves were not satisfied,
in their private Censures they rashly passed their Judgments upon, and pronounced peremptory Sentence against such as used their Liberty in Some things, Concerning the lawfulness whereof themselves were not satisfied,
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The Scriptures are express, Iudge not, that ye be not judged, Matth. 7. Iudge nothing before the time, &c. 1 Cor. 4. Thou art inexcusable, O Man, whosoever thou art that judgest, Rom. 2. And If thou judgest, thou art not a doer of the Law,
The Scriptures Are express, Judge not, that you be not judged, Matthew 7. Judge nothing before the time, etc. 1 Cor. 4. Thou art inexcusable, Oh Man, whosoever thou art that Judges, Rom. 2. And If thou Judges, thou art not a doer of the Law,
and Reason sheweth it to be of absolute necessity for the preservation of States and Common-wealths. Nor that it is unlawful, secondly, to pass even our private censures upon the outward actions of men;
and Reason shows it to be of absolute necessity for the preservation of States and Commonwealths. Nor that it is unlawful, secondly, to pass even our private censures upon the outward actions of men;
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but only from a charitable Iealousie of those over whom we have special Charge, or in whom we have special Interest, in such sort as that it may concern us to admonish, reprove or correct them when they do amiss;
but only from a charitable Jealousy of those over whom we have special Charge, or in whom we have special Interest, in such sort as that it may concern us to admonish, reprove or correct them when they do amiss;
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But the judgment here and elsewhere condemned, is either first, when in our private thoughts or speeches, upon slender presumptions, we rashly pronounce men as guilty of committing such and such sins, without sufficient evidence either of fact, or pregnant signs that they have committed them.
But the judgement Here and elsewhere condemned, is either First, when in our private thoughts or Speeches, upon slender presumptions, we rashly pronounce men as guilty of committing such and such Sins, without sufficient evidence either of fact, or pregnant Signs that they have committed them.
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Or secondly, when upon some actions undoubtedly sinful, as Blasphemy, Adultery, Perjury, &c. we too severely censure the Persons either for the future, as Reprobates and Cast-aways, and such as shall be certainly damned;
Or secondly, when upon Some actions undoubtedly sinful, as Blasphemy, Adultery, Perjury, etc. we too severely censure the Persons either for the future, as Reprobates and Castaways, and such as shall be Certainly damned;
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Quis constituit te? sharply replied upon Moses, Exod. 2. Who made thee a Iudge? and Quis constituit me? reasonably alledged by our Saviour, Luke 12. Who made me a Iudge? Thou takest too much upon thee then, thou son of man, whosoever thou art that judgest;
Quis Constituted te? sharply replied upon Moses, Exod 2. Who made thee a Judge? and Quis Constituted me? reasonably alleged by our Saviour, Lycia 12. Who made me a Judge? Thou Takest too much upon thee then, thou son of man, whosoever thou art that Judges;
Quis tu? Who art thou that judgest another? Iames 4. Or, Who art thou that judgest anothers Servant? in the next following Verse to my Text. As if the Apostle had said, What art thou? Or what hast thou to do to judge him that standeth or falleth to his own Master? Thou art his fellow-Servant, not his Lord. He hath another Lord that can and will judge him; who is thy Lord too,
Quis tu? Who art thou that Judges Another? James 4. Or, Who art thou that Judges another's Servant? in the next following Verse to my Text. As if the Apostle had said, What art thou? Or what hast thou to do to judge him that Stands or falls to his own Master? Thou art his Fellow servant, not his Lord. He hath Another Lord that can and will judge him; who is thy Lord too,
and can and will judge thee: for so he argueth anon at Verse 10. Why dost thou judge thy brother? We shall all stand before the Iudgment-Seat of Christ.
and can and will judge thee: for so he argue anon At Verse 10. Why dost thou judge thy brother? We shall all stand before the Iudgment-Seat of christ.
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God hath reserved three Prerogatives Royal to himself, Vengeance, Glory, and Iudgment. As it is not safe for us then to encroach upon God's Royalties in either of the other two;
God hath reserved three Prerogatives Royal to himself, Vengeance, Glory, and Judgement. As it is not safe for us then to encroach upon God's Royalties in either of the other two;
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A Judge must understand the truth, both for matter of fact, and for point of Law; and he must be sure he is in the right for both, before he proceed to sentence;
A Judge must understand the truth, both for matter of fact, and for point of Law; and he must be sure he is in the right for both, before he proceed to sentence;
or else he will give rash judgment. How then dare any of us undertake to sit as Iudges upon other mens Consciences, wherewith we are so little acquainted, that we are indeed but too much unacquainted with our own? We are not able to search the depth of our own wicked and deceitful hearts; and to ran ▪ sack throughly the many secret windings and turnings therein:
or Else he will give rash judgement. How then Dare any of us undertake to fit as Judges upon other men's Consciences, wherewith we Are so little acquainted, that we Are indeed but too much unacquainted with our own? We Are not able to search the depth of our own wicked and deceitful hearts; and to ran ▪ sack thoroughly the many secret windings and turnings therein:
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how much less then are we able to fathome the bottoms of other mens hearts, with any certainty to pronounce of them either good or evil? We must then leave the judgments of other mens Spirits, and hearts, and reins, to him that is the Father of Spirits, and alone searcheth the hearts and reins;
how much less then Are we able to fathom the bottoms of other men's hearts, with any certainty to pronounce of them either good or evil? We must then leave the Judgments of other men's Spirits, and hearts, and reins, to him that is the Father of Spirits, and alone Searches the hearts and reins;
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before whose eyes all things are NONLATINALPHABET, as the word is most Emphatical, Heb. 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1 Cor. 4. Iudge nothing before the time,
before whose eyes all things Are, as the word is most Emphatical, Hebrew 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1 Cor. 4. Judge nothing before the time,
Unless we be able to bring these hidden things to light, and to make manifest these counsels; it is rashness in us to judge: and therefore we must not judge.
Unless we be able to bring these hidden things to Light, and to make manifest these Counsels; it is rashness in us to judge: and Therefore we must not judge.
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Indeed when we are to judge of Things, it is wisdom to judge of them Secundùm quod sunt, as near as we can, to judge of them just as they are, without any sway or partial inclination either to the right hand or to the left.
Indeed when we Are to judge of Things, it is Wisdom to judge of them Secundùm quod sunt, as near as we can, to judge of them just as they Are, without any sway or partial inclination either to the right hand or to the left.
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True Charity is ingenuous; it thinketh no evil, 1 Cor. 13. How far then are they from Charity, that are ever suspicious, and think nothing well? For us, let it be our care to maintain Charity, and to avoid,
True Charity is ingenuous; it Thinketh no evil, 1 Cor. 13. How Far then Are they from Charity, that Are ever suspicious, and think nothing well? For us, let it be our care to maintain Charity, and to avoid,
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or if through frailty we cannot that, yet let us not from light suspicions fall into uncharitable censures: let us at leastwise suspend our definitive judgment, and not determine too peremptorily against such as do not in every respect just as we do,
or if through frailty we cannot that, yet let us not from Light suspicions fallen into uncharitable censures: let us At leastwise suspend our definitive judgement, and not determine too peremptorily against such as do not in every respect just as we do,
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Possibly he that is judged, may have that strength of Faith and Charity, that though rash and uncharitable censures lye thick in his way, he can lightly skip over all those stumbling-blocks, and scape a fall.
Possibly he that is judged, may have that strength of Faith and Charity, that though rash and uncharitable censures lie thick in his Way, he can lightly skip over all those stumbling-blocks, and escape a fallen.
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I now descend to make such Application, as I promised, both of the case and rules, unto some differences, and to some offences, given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintain in our Church are many in the particulars; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, &c.) But all these,
I now descend to make such Application, as I promised, both of the case and rules, unto Some differences, and to Some offences, given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which Some maintain in our Church Are many in the particulars; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, etc.) But all these,
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and most of the rest of them, may be comprehended in gross under the terms of Conforming, and not Conforming. Let us first compare the Cases; that having found wherein they agree, or disagree, we may thereby judge how far S. Paul 's advice in my Text ought to rule us,
and most of the rest of them, may be comprehended in gross under the terms of Conforming, and not Conforming. Let us First compare the Cases; that having found wherein they agree, or disagree, we may thereby judge how Far S. Paul is Advice in my Text ought to Rule us,
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First, The matter whereabout the eater and the not-eater differed in the case of the Romans, was in the nature of it indifferent; so it is between the Conformer and not Conformer in our Case.
First, The matter whereabout the eater and the Not-eater differed in the case of the Roman, was in the nature of it indifferent; so it is between the Conformer and not Conformer in our Case.
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so here, Cap and Surplice, Cross and Ring, and the rest, are things merely indifferent; such as (in regard of their own nature) may be used or not used without sin;
so Here, Cap and Surplice, Cross and Ring, and the rest, Are things merely indifferent; such as (in regard of their own nature) may be used or not used without since;
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For as there, so here also, some are strong in Faith, some weak. There are many, whose judgments are upon certain and infallible grounds assured and resolved,
For as there, so Here also, Some Are strong in Faith, Some weak. There Are many, whose Judgments Are upon certain and infallible grounds assured and resolved,
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There are some others again, who, through ignorance, or custom, or prejudice, or otherwise weakned in their judgments, cannot (or will not) be perswaded that these things are altogether free from Superstition and Idolatry: nor consequently the use of them from sin.
There Are Some Others again, who, through ignorance, or custom, or prejudice, or otherwise weakened in their Judgments, cannot (or will not) be persuaded that these things Are altogether free from Superstition and Idolatry: nor consequently the use of them from since.
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but that some Conformers (although I hope far the lesser, I am sure far the worser sort) do despise and scandalize the Non-Conformers more than they have reason to do,
but that Some Conformers (although I hope Far the lesser, I am sure Far the Worse sort) do despise and scandalise the Non-Conformers more than they have reason to do,
as the Roman; and should as well free the Non-Conformers from our Contempt, as us from their Censures. Let not him that Conformeth, despise him that Conformeth not:
as the Roman; and should as well free the Non-Conformers from our Contempt, as us from their Censures. Let not him that Conformeth, despise him that Conformeth not:
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But if you will please to take a second surview of the four several particulars, wherein the Cases seemed to agree, you shall find very much disparity and disproportion betwixt the two Cases in each of the four respects.
But if you will please to take a second surview of the four several particulars, wherein the Cases seemed to agree, you shall find very much disparity and disproportion betwixt the two Cases in each of the four respects.
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for decency and orders sake, to ordain and constitute Ceremonies. Which being once ordained, and by publick Authority enjoyned, cease to be indifferent for their use,
for decency and order sake, to ordain and constitute Ceremonies. Which being once ordained, and by public authority enjoined, cease to be indifferent for their use,
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though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sin refuse them, where Authority requireth;
though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without since refuse them, where authority requires;
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For then do we insnare mens consciences by humane Constitutions, when we thrust them upon men as if they were divine; and bind mens consciences to them immediately,
For then do we ensnare men's Consciences by humane Constitutions, when we thrust them upon men as if they were divine; and bind men's Consciences to them immediately,
But our Church (God be thanked) is far from any such impious presumption, and hath sufficiently declared her self by solemn protestation, enough to satisfie any ingenuous impartial judgment, that by requiring obedience to these ceremonial Constitutions, she hath no other purpose,
But our Church (God be thanked) is Far from any such impious presumption, and hath sufficiently declared her self by solemn protestation, enough to satisfy any ingenuous impartial judgement, that by requiring Obedience to these ceremonial Constitutions, she hath no other purpose,
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And as for the prejudice which seemeth hereby to be given to Christian Liberty, it is so slender a conceit, that it seemeth to bewray in the Objectors desire, not so much of satisfaction as cavil. For first, the liberty of a Christian to all indifferent things, is in the Mind and Conscience, and is then infringed,
And as for the prejudice which seems hereby to be given to Christian Liberty, it is so slender a conceit, that it seems to bewray in the Objectors desire, not so much of satisfaction as cavil. For First, the liberty of a Christian to all indifferent things, is in the Mind and Conscience, and is then infringed,
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when the conscience is bound and straitned, by imposing upon it an opinion of doctrinal necessity. But it is no wrong to the Liberty of a Christian mans conscience, to bind him to outward observance for Orders sake,
when the conscience is bound and straitened, by imposing upon it an opinion of doctrinal necessity. But it is no wrong to the Liberty of a Christian men conscience, to bind him to outward observance for Order sake,
but even to bring flat Anabaptism and Anarchy into the Church? and to overthrow all bond of subjection and obedience to lawful Authority? I beseech you consider, wherein can the immediate power and Authority of Fathers, Masters, and other Rulers over their Inferiors consist;
but even to bring flat Anabaptism and Anarchy into the Church? and to overthrow all bound of subjection and Obedience to lawful authority? I beseech you Consider, wherein can the immediate power and authority of Father's, Masters, and other Rulers over their Inferiors consist;
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or the due obedience of Inferiors be shewn towards them, if not in these Indifferent and Arbitrary things? For, things absolutely necessary, as commanded by God, we are bound to do,
or the due Obedience of Inferiors be shown towards them, if not in these Indifferent and Arbitrary things? For, things absolutely necessary, as commanded by God, we Are bound to do,
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and such restraint be no way prejudicial to Christian liberty in them, why should any man either deny the like power to Church-Governours; to make Ecclesiastical Constitutions concerning indifferent things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, that it is an error to think Ceremonies and Constitutions to be things merely indifferent, I mean in the general.
and such restraint be no Way prejudicial to Christian liberty in them, why should any man either deny the like power to Church-Governours; to make Ecclesiastical Constitutions Concerning indifferent things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, that it is an error to think Ceremonies and Constitutions to be things merely indifferent, I mean in the general.
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yet that there should be some Ceremonies, it is necessary, Necessitate absolutâ, in as much as no outward work can be performed without Ceremonial Circumstances, some or other;
yet that there should be Some Ceremonies, it is necessary, Necessitate absolutâ, in as much as no outward work can be performed without Ceremonial circumstances, Some or other;
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yet Ex hypothese, and) necessitate convenientiae. Otherwise since some Ceremonies must needs be used, every Parish, nay every Man would have his own fashion by himself, as his humour led him:
yet Ex Hypothesis, and) necessitate convenientiae. Otherwise since Some Ceremonies must needs be used, every Parish, nay every Man would have his own fashion by himself, as his humour led him:
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wherefore what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again thirdly, To return their weapon upon themselves;
Wherefore what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again Thirdly, To return their weapon upon themselves;
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if every restraint in indifferent things be injurious to Christian Liberty, then themselves are injurious no less by their negative restraint from some Ceremonies, Wear not, Cross not, Kneel not, &c. than they would have the World believe our Church is by her positive restraint unto the Ceremonies of wearing and crossing, and kneeling, &c. Let indifferent men judge,
if every restraint in indifferent things be injurious to Christian Liberty, then themselves Are injurious no less by their negative restraint from Some Ceremonies, Wear not, Cross not, Kneel not, etc. than they would have the World believe our Church is by her positive restraint unto the Ceremonies of wearing and crossing, and kneeling, etc. Let indifferent men judge,
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nay let themselves that are parties judge, Whether is more injurious to Christian Liberty, publick Authority by mature advice commanding what might be forborn,
nay let themselves that Are parties judge, Whither is more injurious to Christian Liberty, public authority by mature Advice commanding what might be forborn,
But they say, Our Church maketh greater matters of Ceremonies than thus, and preferreth them even before the most necessary duties of Preaching and administring the Sacraments; in as much as they are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actual Deprivation;
But they say, Our Church makes greater matters of Ceremonies than thus, and preferreth them even before the most necessary duties of Preaching and administering the Sacraments; in as much as they Are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actual Deprivation;
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and slow, and compassionate proceedings therein, sufficiently manifested her unwillingness thereto, and declared her self a Mother every way indulgent enough to such ill-nurtured Children,
and slow, and compassionate proceedings therein, sufficiently manifested her unwillingness thereto, and declared her self a Mother every Way indulgent enough to such ill-nurtured Children,
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Secondly, Those that are suspended or deprived, suffer it but justly for their obstinacy and contempt. For howsoever they would bear the World in hand, that they are the only persecuted ones, and that they suffered for their Consciences,
Secondly, Those that Are suspended or deprived, suffer it but justly for their obstinacy and contempt. For howsoever they would bear the World in hand, that they Are the only persecuted ones, and that they suffered for their Consciences,
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yet in truth, they do but abuse the credulity of the simple therein, and herein (as in many other things) jump with the Papists, whom they would seem above all others most abhorrent from.
yet in truth, they do but abuse the credulity of the simple therein, and herein (as in many other things) jump with the Papists, whom they would seem above all Others most abhorrent from.
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For, as Seminary Priests and Iesuits give it out, they are martyr'd for their Religion, when the very truth is, they are justly executed for their prodigious Treasons,
For, as Seminary Priests and Iesuits give it out, they Are martyred for their Religion, when the very truth is, they Are justly executed for their prodigious Treasons,
So the Brethren pretend they are persecuted for their Consciences, when indeed they are but justly censured for their obstinate and pertinacious contempt of lawful Authority.
So the Brothers pretend they Are persecuted for their Consciences, when indeed they Are but justly censured for their obstinate and pertinacious contempt of lawful authority.
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For it is not the refusal of these Ceremonies they are deprived for, otherwise than as the matter wherein they shew their contempt: it is the Contempt it self, which formerly and properly subjecteth them to just Ecclesiastical censure of Suspension or Deprivation.
For it is not the refusal of these Ceremonies they Are deprived for, otherwise than as the matter wherein they show their contempt: it is the Contempt it self, which formerly and properly subjecteth them to just Ecclesiastical censure of Suspension or Deprivation.
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all Authority having been ever solicitous (as it hath good reason) above all things, to vindicate and preserve it self from contempt, by inflicting sharp punishments upon contemptuous persons in the smallest matters, above all other sorts of offenders in any degree whatsoever.
all authority having been ever solicitous (as it hath good reason) above all things, to vindicate and preserve it self from contempt, by inflicting sharp punishments upon contemptuous Persons in the Smallest matters, above all other sorts of offenders in any degree whatsoever.
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And as the Matter, so there is secondly much odds in the condition of the Persons. The refusers in the Case of my Text, being truly weak in the Faith, as being but lately converted to the Christian Faith,
And as the Matter, so there is secondly much odds in the condition of the Persons. The refusers in the Case of my Text, being truly weak in the Faith, as being but lately converted to the Christian Faith,
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such as between pity and scorn seem most to wonder at the ignorance and simplicity of the vulgar, and to lament (which is, God knoweth, lamentable enough,
such as between pity and scorn seem most to wonder At the ignorance and simplicity of the Vulgar, and to lament (which is, God Knoweth, lamentable enough,
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though not comparable to what it was within not many years since:) the want of knowledge, and the unsufficiency of some of the Clergie in the Land. And with what reason should these men expect the priviledge of Weak ones? Thirdly, Our Church hath sufficiently declared and published the innocency of her purpose and meaning in enjoyning the Ceremonies: nor so only,
though not comparable to what it was within not many Years since:) the want of knowledge, and the unsufficiency of Some of the Clergy in the Land. And with what reason should these men expect the privilege of Weak ones? Thirdly, Our Church hath sufficiently declared and published the innocency of her purpose and meaning in enjoining the Ceremonies: nor so only,
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but hath been content to hear, and receive, and admit the Objections and Reasons of the Refusers; and have taken pains to answer and satisfie to the full all that ever yet could be said in that behalf.
but hath been content to hear, and receive, and admit the Objections and Reasons of the Refusers; and have taken pains to answer and satisfy to the full all that ever yet could be said in that behalf.
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And therefore it is vanity for these men (or their Friends in their behalf) to alledge weakness, where all good means have been plentifully used for full information in the points in doubt.
And Therefore it is vanity for these men (or their Friends in their behalf) to allege weakness, where all good means have been plentifully used for full information in the points in doubt.
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Lastly, Upon the premisses it doth appear, that the weakness of our Brethren, pretended by those that are willing to speak favourably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means, as out of an ignorance, at the best in some degree of wilfulness and affectation, in not seeking,
Lastly, Upon the premises it does appear, that the weakness of our Brothers, pretended by those that Are willing to speak favourably of them, Proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means, as out of an ignorance, At the best in Some degree of wilfulness and affectation, in not seeking,
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if not out of the poyson of corrupt and carnal affections, (as they give us sometimes but too much cause to suspect) of pride, of singularity, of envy, of contention, of factious admiring some mens persons.
if not out of the poison of corrupt and carnal affections, (as they give us sometime but too much cause to suspect) of pride, of singularity, of envy, of contention, of factious admiring Some men's Persons.
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By which, and other like partial affections, mens judgments become oftentimes so blinded, that of unwilling at the first, they become at length unable to discern things with that freedom and ingenuity they should.
By which, and other like partial affections, men's Judgments become oftentimes so blinded, that of unwilling At the First, they become At length unable to discern things with that freedom and ingenuity they should.
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as bound thereunto in obedience to lawful Authority, and in the conscience we ought to make of such obedience. And the refusers do not only de facto, not conform, to the contempt of Authority, and the scandal of others;
as bound thereunto in Obedience to lawful authority, and in the conscience we ought to make of such Obedience. And the refusers do not only de facto, not conform, to the contempt of authority, and the scandal of Others;
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but they stand in it too, and trouble the peace of the Church by their restless Petitions, and Supplications, and Admonitions, and other publications of the reasons and grounds of their such refusal.
but they stand in it too, and trouble the peace of the Church by their restless Petitions, and Supplications, and Admonitions, and other publications of the Reasons and grounds of their such refusal.
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both in troubling our most gracious, judicious, and religious Sovereign with their Petitions; and also in publishing their Reasons, in a Book called The Abridgment, Printed 1605. to their own shame,
both in troubling our most gracious, judicious, and religious Sovereign with their Petitions; and also in publishing their Reasons, in a Book called The Abridgment, Printed 1605. to their own shame,
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was for his obstinate refusal of Conformity, justly deprived from his Benefice in this Diocess, and thereupon relinquished his Ministery for a time, betaking himself to another Calling:
was for his obstinate refusal of Conformity, justly deprived from his Benefice in this Diocese, and thereupon relinquished his Ministry for a time, betaking himself to Another Calling:
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But since that time he hath, upon better and more advised judgment, Subscribed and Conformed; and the Church like an indulgent Mother hath not only received him into her bosom again,
But since that time he hath, upon better and more advised judgement, Subscribed and Conformed; and the Church like an indulgent Mother hath not only received him into her bosom again,
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For though our Non-Conforming Brethren condemn us with much liberty of speech and spirit, having yet less reason for it than the weak Romans had (for the strong among them might have forborn some things for the weak 's sake;
For though our Nonconforming Brothers condemn us with much liberty of speech and Spirit, having yet less reason for it than the weak Roman had (for the strong among them might have forborn Some things for the weak is sake;
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which we cannot do without greater scandal in the open contempt of lawful Authority: ) yet we do not despise them, (I mean with allowance from the Church;
which we cannot do without greater scandal in the open contempt of lawful authority:) yet we do not despise them, (I mean with allowance from the Church;
or to our Church) but use all good means we can to draw them to moderate courses, and just obedience: although they better deserve to be despised than the weak Romans did:
or to our Church) but use all good means we can to draw them to moderate courses, and just Obedience: although they better deserve to be despised than the weak Romans did:
we may the better judge how far forth Saint Paul 's advice here given to the Romans in their case of eating, and noteating, ought to rule us in our case of conforming, and not-conforming in point of Ceremony.
we may the better judge how Far forth Saint Paul is Advice Here given to the Romans in their case of eating, and noteating, ought to Rule us in our case of conforming, and not-conforming in point of Ceremony.
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And first, of not despising; then, of not judging. The ground of the Apostles precept for not despising him that ate not, was his Weakness. So far then as this ground holdeth in our case, this precept is to be extended, and no further.
And First, of not despising; then, of not judging. The ground of the Apostles precept for not despising him that ate not, was his Weakness. So Far then as this ground holds in our case, this precept is to be extended, and no further.
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But so far forth, as by their courses and proceedings it may be reasonably thought their refusal proceedeth from corrupt or partial affections, or is apparently maintained with Obstinacy and Contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in some sort even despise them.
But so Far forth, as by their courses and proceedings it may be reasonably Thought their refusal Proceedeth from corrupt or partial affections, or is apparently maintained with Obstinacy and Contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in Some sort even despise them.
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They are secondly, despised, they say, in that when they are convented before the Bishops and others in Authority, they cannot have the favour of an indifferent Hearing;
They Are secondly, despised, they say, in that when they Are Convicted before the Bishops and Others in authority, they cannot have the favour of an indifferent Hearing;
Thirdly, in that many honest and religious men, of excellent and useful gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministery; only for standing out in these things, which our selves cannot but confess to be indifferent.
Thirdly, in that many honest and religious men, of excellent and useful Gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministry; only for standing out in these things, which our selves cannot but confess to be indifferent.
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or any other respects, should exempt any man from the just censure of the Church, in case he will not obey her Laws, and conform to her Ceremonies? especially,
or any other respects, should exempt any man from the just censure of the Church, in case he will not obey her Laws, and conform to her Ceremonies? especially,
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If they wrong them, as it is like enough they will (for they will not stick to wrong their Betters;) we are not to be charged with that; let them answer for themselves.
If they wrong them, as it is like enough they will (for they will not stick to wrong their Betters;) we Are not to be charged with that; let them answer for themselves.
But by the way, let our Brethren consider, whether their stiff and unreasonable opposing against those lawful Ceremonies we retain, may not be one principal means to confirm, but so much the more in their darkness and superstition, those that are wavering,
But by the Way, let our Brothers Consider, whither their stiff and unreasonable opposing against those lawful Ceremonies we retain, may not be one principal means to confirm, but so much the more in their darkness and Superstition, those that Are wavering,
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And as for loose persons and profane ones, that make it their sport upon their Ale-benches, to rail and scoff at Puritans; as if it were warrant enough for them to drink drunk, talk bawdy, swear and stare,
And as for lose Persons and profane ones, that make it their sport upon their Ale benches, to rail and scoff At Puritans; as if it were warrant enough for them to drink drunk, talk bawdy, swear and stare,
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or do any thing without controul, because, forsooth, they are no Puritans: As we could wish, our Brethren and their Lay followers, by their uncouth and sometimes ridiculous behaviour, had not given profane persons too much advantage to play upon them,
or do any thing without control, Because, forsooth, they Are no Puritans: As we could wish, our Brothers and their Lay followers, by their uncouth and sometime ridiculous behaviour, had not given profane Persons too much advantage to play upon them,
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so we could wish also that some men by unreasonable and unjust, other some by unseasonable and indiscreet scoffing at them, had not given them advantage to triumph in their own innocency, and persist in their affected obstinacy. It cannot but be some confirmation to men in errour, to see men of dissolute and loose behaviour, with much eagerness,
so we could wish also that Some men by unreasonable and unjust, other Some by unseasonable and indiscreet scoffing At them, had not given them advantage to triumph in their own innocency, and persist in their affected obstinacy. It cannot but be Some confirmation to men in error, to see men of dissolute and lose behaviour, with much eagerness,
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And I am verily perswaded, that as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis ) from the intemperate courses of their Neighbour Puritans; so the increase of Puritans, in many parts of the Land, oweth not so much to any sufficiency themselves conceive in their own grounds,
And I am verily persuaded, that as the increase of Papists in Some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis) from the intemperate courses of their Neighbour Puritans; so the increase of Puritans, in many parts of the Land, owes not so much to any sufficiency themselves conceive in their own grounds,
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as differences betwixt them and those they call Formalists: Would they not have it thought that they have a Brotherhood and Profession of their own, freer and purer from Superstition and Idolatry,
as differences betwixt them and those they call Formalists: Would they not have it Thought that they have a Brotherhood and Profession of their own, freer and Purer from Superstition and Idolatry,
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than others have, that are not of the same stamp? and doing so, why may they not be called Puritans? The Name, I know, is sometimes fastened upon those that deserve it not;
than Others have, that Are not of the same stamp? and doing so, why may they not be called Puritans? The Name, I know, is sometime fastened upon those that deserve it not;
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Rascal people will call any man that beareth but the face of honesty, a Puritan; but why should that hinder others from placing it where it is rightly due.
Rascal people will call any man that bears but the face of honesty, a Puritan; but why should that hinder Others from placing it where it is rightly due.
Yet have the Bishops and other Church-Governours out of their religious Zeal for the peace of Gods Church, been so far from despising our Brethren herein;
Yet have the Bishops and other Church-Governours out of their religious Zeal for the peace of God's Church, been so Far from despising our Brothers herein;
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that they have dispensed sometimes with their other weighty occasions, and taken pains to answer their Reasons, and confute their Exceptions, satisfie all their Doubts, and discover the weakness of all their grounds in the points questioned.
that they have dispensed sometime with their other weighty occasions, and taken pains to answer their Reasons, and confute their Exceptions, satisfy all their Doubts, and discover the weakness of all their grounds in the points questioned.
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and upright, and sincere hearts to God-ward, and are unfeignedly zealous of Gods Truth and for Religion. They that are such, no doubt feel the comfort of it in their own souls:
and upright, and sincere hearts to Godward, and Are unfeignedly zealous of God's Truth and for Religion. They that Are such, no doubt feel the Comfort of it in their own Souls:
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But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men are men, and subject to carnal and corrupt affections; and may be so far swayed by them in their judgments, as not to be able to discern, without prejudice and partiality, truth from errour.
But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men Are men, and Subject to carnal and corrupt affections; and may be so Far swayed by them in their Judgments, as not to be able to discern, without prejudice and partiality, truth from error.
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than as in the lump of their unknown sins. It is not Honesty, nor Sincerity, that can privilege men from either erring or sinning. Neither ought the unreproved conversation of men countenance out their opinions, or their practices, against light of Divine Scripture, and right reason: As we read Cyprian 's errour in old time;
than as in the lump of their unknown Sins. It is not Honesty, nor Sincerity, that can privilege men from either erring or sinning. Neither ought the unreproved Conversation of men countenance out their opinions, or their practices, against Light of Divine Scripture, and right reason: As we read Cyprian is error in old time;
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and we see in our days not only the suspected Tenents of Arminius, but even the bold Heresies of Faustus Socinus have spread much the more for the reverend opinion men had of their personal endowments and sanctity.
and we see in our days not only the suspected Tenants of Arminius, but even the bold Heresies of Faustus Socinus have spread much the more for the reverend opinion men had of their personal endowments and sanctity.
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Secondly, though comparisons are ever harsh, and most times odious; yet since honesty and piety is alledged (without disparagement ▪ be it spoken to the best of them) there are as good,
Secondly, though comparisons Are ever harsh, and most times odious; yet since honesty and piety is alleged (without disparagement ▪ be it spoken to the best of them) there Are as good,
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In the times of Popish persecution how many godly Bishops and conformable Ministers laid down their lives for the testimony of Gods Truth: and for the maintenance of his Gospel? And if it should please God in his just judgment (as our sins,
In the times of Popish persecution how many godly Bishops and conformable Ministers laid down their lives for the testimony of God's Truth: and for the maintenance of his Gospel? And if it should please God in his just judgement (as our Sins,
and amongst others our Schisms and Distractions most worthily deserve) to put us once again to a fiery trial (which the same God for his goodness and mercy defend):
and among Others our Schisms and Distractions most worthily deserve) to put us once again to a fiery trial (which the same God for his Goodness and mercy defend):
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since such mens impunity would but encourage others to presume upon the like favour: and experience teacheth us, that no mens errors are so exemplary and pernicious as theirs, who for their eminency of gifts,
since such men's impunity would but encourage Others to presume upon the like favour: and experience Teaches us, that no men's errors Are so exemplary and pernicious as theirs, who for their eminency of Gifts,
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We see their Grievances against us, how unjust they are, in the matter of Despising. I would they did no more despise the Churches Authority, than we do their infirmities! But in matter of judging, see if we have not a just grievance against them.
We see their Grievances against us, how unjust they Are, in the matter of Despising. I would they did no more despise the Churches authority, than we do their infirmities! But in matter of judging, see if we have not a just grievance against them.
First, They judge our Church as half Popish and Antichristian, for retaining some Ceremonies used in Popery; though we have purged them from their Superstitions, and restored them to their Primitive use.
First, They judge our Church as half Popish and Antichristian, for retaining Some Ceremonies used in Popery; though we have purged them from their Superstitions, and restored them to their Primitive use.
Their great admired Opener of the Revelation, maketh our Church the Linsey-Woolsey Laodicean Church, neither hot nor cold. And some of them have slovenly compared our late gracious Sovereign Queen Elizabeth, of most Blessed Memory, to a Sluttish Housewife; that having swept the House,
Their great admired Opener of the Revelation, makes our Church the linsey-woolsey Laodicean Church, neither hight nor cold. And Some of them have slovenly compared our late gracious Sovereign Queen Elizabeth, of most Blessed Memory, to a Sluttish Housewife; that having swept the House,
meaning thereby the Ceremonies. If our Church were but half so ill as these men would make it, I think every honest religious man should hold himself bound to separate from it,
meaning thereby the Ceremonies. If our Church were but half so ill as these men would make it, I think every honest religious man should hold himself bound to separate from it,
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Secondly, They judge our Bishops, and other Church-governours, as Limbs of Antichrist, Locusts of the bottomless pit, domineering Lords over Gods heritage, Usurpers of temporal Jurisdiction, Spiritual Tyrants over mens Consciences, &c. Seeking by all means to make the name of Lord-Bishop odious to the Gentry and Commons.
Secondly, They judge our Bishops, and other Church governors, as Limbs of Antichrist, Locusts of the bottomless pit, domineering lords over God's heritage, Usurpers of temporal Jurisdiction, Spiritual Tyrants over men's Consciences, etc. Seeking by all means to make the name of Lord-Bishop odious to the Gentry and Commons.
calling them Idol-Shepherds, betrayers of Christs flock, intruders into the Ministery without a Calling, dumb Dogs, and I know not how many Names besides.
calling them Idol shepherds, betrayers of Christ flock, intruders into the Ministry without a Calling, dumb Dogs, and I know not how many Names beside.
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and to administer reverently and orderly the holy Sacraments of Baptism and the Lords Supper. Fifthly, They judge all such as interpose for the Churches peace, and oppose their Novelties,
and to administer reverently and orderly the holy Sacraments of Baptism and the lords Supper. Fifthly, They judge all such as interpose for the Churches peace, and oppose their Novelties,
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by singling out unto themselves, and those that favour them, certain proper Appellations, of Brethren, and Good men, and Professors: as if none had Brotherhood in Christ, none had interest in goodness, none made profession of the Gospel but themselves.
by singling out unto themselves, and those that favour them, certain proper Appellations, of Brothers, and Good men, and Professors: as if none had Brotherhood in christ, none had Interest in Goodness, none made profession of the Gospel but themselves.
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Yet of some that carry themselves with tolerable moderation outwardly, we have some cause to suspect, that they do inwardly, and in their hearts judge as deeply as the hottest spirited Railers.
Yet of Some that carry themselves with tolerable moderation outwardly, we have Some cause to suspect, that they do inwardly, and in their hearts judge as deeply as the hottest spirited Railers.
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and whether he be not in conscience bound, especially in case he live among a people distracted in Opinions, to declare himself expresly either for them or against them.
and whither he be not in conscience bound, especially in case he live among a people distracted in Opinions, to declare himself expressly either for them or against them.
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how is he not bound in conscience to reprove those that use them, or require them? Otherwise he betrayeth the truth of God by his silence, and suffereth men to go on in their superstition without rebuke. But if he be sufficiently resolved of their lawfulness, how is he not bound in conscience to reprove those that refuse them,
how is he not bound in conscience to reprove those that use them, or require them? Otherwise he betrayeth the truth of God by his silence, and suffers men to go on in their Superstition without rebuke. But if he be sufficiently resolved of their lawfulness, how is he not bound in conscience to reprove those that refuse them,
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and suffereth men to go on in their disobedience without rebuke. Nay more, every Minister that hath received Pastoral Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39. Articles of the Church of England. Once at his Ordination before the Bishop; then at his Institution into his Benefice, before his Ordinary; and both these by Subscription under his Hand;
and suffers men to go on in their disobedience without rebuke. Nay more, every Minister that hath received Pastoral Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39. Articles of the Church of England. Once At his Ordination before the Bishop; then At his Institution into his Benefice, before his Ordinary; and both these by Subscription under his Hand;
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and then after upon his Induction before his own Flock; and that by verbal Approbation. By which Subscription and Approbation, he hath not only acknowledged in the Church the power of ordaining Rites and Ceremonies, Artic. 20. but he hath after a sort also bound himself openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church,
and then After upon his Induction before his own Flock; and that by verbal Approbation. By which Subscription and Approbation, he hath not only acknowledged in the Church the power of ordaining Rites and Ceremonies, Artic. 20. but he hath After a sort also bound himself openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church,
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for any respect whatsoever, is mealmouth'd in these things, wherein he is bound both in Conscience, and by virtue of his own voluntary Act to speak freely,
for any respect whatsoever, is mealmouth in these things, wherein he is bound both in Conscience, and by virtue of his own voluntary Act to speak freely,
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Thus have I endeavoured, having the opportunity of this place (as I held my self both in Conscience, and in regard of my Subscription, bound) to deliver my Opinion freely,
Thus have I endeavoured, having the opportunity of this place (as I held my self both in Conscience, and in regard of my Subscription, bound) to deliver my Opinion freely,
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if I have been troublesome, I had much to say, and the matter was weighty; and I desired to give some satisfaction in it to those that are contrary-minded;
if I have been troublesome, I had much to say, and the matter was weighty; and I desired to give Some satisfaction in it to those that Are contrary-minded;
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Let us all now humbly beseech Almighty God to grant a blessing to what hath been presently taught and heard, that it may work in the hearts of us all charitable affections one towards another, due obedience to lawful Authority,
Let us all now humbly beseech Almighty God to grant a blessing to what hath been presently taught and herd, that it may work in the hearts of us all charitable affections one towards Another, due Obedience to lawful authority,
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and a conscionable care to walk in our several Callings faithfully, painfully, and peaceably, to the comfort of our own Souls, the edification of God's Church,
and a conscionable care to walk in our several Callings faithfully, painfully, and peaceably, to the Comfort of our own Souls, the edification of God's Church,
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and the Glory, for ever and ever. Amen. AD CLERUM. The Second Sermon. At a Visitation at Boston, Lincoln, 24th. April, 1621. ROM. III. 8. And not rather (as we be slanderously reported, and as some affirm that we say) Let us do evil that good may come: whose damnation is just.
and the Glory, for ever and ever. Amen. AD CLERUM. The Second Sermon. At a Visitation At Boston, Lincoln, 24th. April, 1621. ROM. III. 8. And not rather (as we be slanderously reported, and as Some affirm that we say) Let us do evil that good may come: whose damnation is just.
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A Little before, at the fourth Verse, St. Paul had delivered a Conclusion sound and comfortable and strengthned it from David 's both experience and testimony in Psal. 51. A place pregnant and full of sinews to inforce it.
A Little before, At the fourth Verse, Saint Paul had Delivered a Conclusion found and comfortable and strengthened it from David is both experience and testimony in Psalm 51. A place pregnant and full of sinews to enforce it.
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The Conclusion in effect was, That Nothing in Man can annul the Covenant of God. Neither the original unworthiness of God's Children, through the universal corruption of Nature;
The Conclusion in Effect was, That Nothing in Man can annul the Covenant of God. Neither the original unworthiness of God's Children, through the universal corruption of Nature;
or cut them off from the Covenant of Grace; but that still God will be glorified in the truth and faithfulness of his promises, notwithstanding any unrighteousness or unfaithfulness in Man.
or Cut them off from the Covenant of Grace; but that still God will be glorified in the truth and faithfulness of his promises, notwithstanding any unrighteousness or unfaithfulness in Man.
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They both pervert the Truth, by drawing pestilent Corollaries from sound Conclusions; as the Spider sucketh poyson from medicinable Herbs. But with this difference;
They both pervert the Truth, by drawing pestilent Corollaries from found Conclusions; as the Spider sucketh poison from medicinable Herbs. But with this difference;
The cavilling Sophister, he would fain bring the Apostles gracious Doctrine into Discredit: The carnal Libertine, he would as fain bring his own ungracious behaviour into credit. Both, by making false (yet colourable) Inferences from the former Conclusion.
The caviling Sophister, he would fain bring the Apostles gracious Doctrine into Discredit: The carnal Libertine, he would as fain bring his own ungracious behaviour into credit. Both, by making false (yet colourable) Inferences from the former Conclusion.
The Colour: for why should he punish us for that, which so much magnifieth and commendeth his righteousness? [ But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that taketh vengeance? ] The Second Inference: If so,
The Colour: for why should he Punish us for that, which so much magnifieth and commends his righteousness? [ But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that Takes vengeance? ] The Second Inference: If so,
The Colour: for why should that action be censured of sin, which so abundantly redoundeth to the glory of God? [ For if the truth of God hath more ▪ abounded through my lye unto his glory,
The Colour: for why should that actium be censured of since, which so abundantly redoundeth to the glory of God? [ For if the truth of God hath more ▪ abounded through my lie unto his glory,
The Colour: for why should we fear to do that, from which so much good may come? In this Verse of my Text [ And not rather, let us do evil that good may come. ]
The Colour: for why should we Fear to do that, from which so much good may come? In this Verse of my Text [ And not rather, let us do evil that good may come. ]
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bringeth in as an objection, and casteth out by his answer. An answer which at once cutteth off both it, and the former Inferences. And the Answer is double; Ad rem, ad hominem.
brings in as an objection, and Cast out by his answer. an answer which At once cutteth off both it, and the former Inferences. And the Answer is double; Ad remembering, ad hominem.
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That concerneth the force and matter of the Objection; this the state, and danger of the Objectors. Ad rem, in the former part of the Verse [ And not rather (as we be slanderously reported,
That concerns the force and matter of the Objection; this the state, and danger of the Objectors. Ad remembering, in the former part of the Verse [ And not rather (as we be slanderously reported,
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My aim at this present is to insist especially upon a Principle of practick Divinity; which by joynt consent of Writers old and new, Orthodox and Popish, resulteth from the very body of this Verse,
My aim At this present is to insist especially upon a Principle of practic Divinity; which by joint consent of Writers old and new, Orthodox and Popish, resulteth from the very body of this Verse,
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how diligent he is and careful, betimes to remove such cavils (though he stept a little out of his way for it) as might bring scandal to the Truth he had delivered.
how diligent he is and careful, betimes to remove such cavils (though he stepped a little out of his Way for it) as might bring scandal to the Truth he had Delivered.
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as near as we can, to leave them clear; and by prevention to stop the mouths of such as love to pick quarrels at the truth, and to bark against the light.
as near as we can, to leave them clear; and by prevention to stop the mouths of such as love to pick quarrels At the truth, and to bark against the Light.
when we have to speak before such, as we have some cause before hand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary minded unto,
when we have to speak before such, as we have Some cause before hand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary minded unto,
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If the ways be rough and knotty, and the passengers be feeble joynted and dark-sighted, it is but needful the Guides should remove as many blocks and stones out of the way, as may be.
If the ways be rough and knotty, and the passengers be feeble jointed and dark-sighted, it is but needful the Guides should remove as many blocks and stones out of the Way, as may be.
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lest we help to justifie the Principals, by making our selves Accessories. Those men are ill advised, however zealous for the Truth, that stir in controverted points,
lest we help to justify the Principals, by making our selves Accessories. Those men Are ill advised, however zealous for the Truth, that stir in controverted points,
A Stomach will not bear out a matter without strength: and to encounter an adversary are required Shoulders as well as Gall. A good cause is never betrayed more,
A Stomach will not bear out a matter without strength: and to encounter an adversary Are required Shoulders as well as Gall. A good cause is never betrayed more,
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than when it is prosecuted with much eagerness, but little sufficiency. This from the Method. Observe secondly, the Apostles manner of speech, NONLATINALPHABET, Translators render it, As we are wrongfully blamed. As we are slandered.
than when it is prosecuted with much eagerness, but little sufficiency. This from the Method. Observe secondly, the Apostles manner of speech,, Translators render it, As we Are wrongfully blamed. As we Are slandered.
that is, NONLATINALPHABET, and properly, the sin we call Blasphemy. And yet that very word of Blasphemy, which for the most part referreth immediately to God, the Apostle here useth,
that is,, and properly, the since we call Blasphemy. And yet that very word of Blasphemy, which for the most part Refers immediately to God, the Apostle Here uses,
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for so he is no more God's good creature than the other; no more free from sins, and infirmities, and passions, than the other. But for his Calling's sake;
for so he is no more God's good creature than the other; no more free from Sins, and infirmities, and passion, than the other. But for his Calling's sake;
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as reaching unto God himself, whose person the Minister representeth in his Calling; and whose errand the Minister delivereth in his Doctrine. For Contempt S. Paul: is express elsewhere;
as reaching unto God himself, whose person the Minister Representeth in his Calling; and whose errand the Minister Delivereth in his Doctrine. For Contempt S. Paul: is express elsewhere;
Observe Thirdly, the wrong done to the Apostle and to his Doctrine. He was slanderously reported to have taught that which he never so much as thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty [ As we are slanderously reported,
Observe Thirdly, the wrong done to the Apostle and to his Doctrine. He was slanderously reported to have taught that which he never so much as Thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty [ As we Are slanderously reported,
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and there is not that Doctrine, how firmly soever grounded, how warily soever delivered, whereon Calumny will not fasten, and stick slanderous imputations.
and there is not that Doctrine, how firmly soever grounded, how warily soever Delivered, whereon Calumny will not fasten, and stick slanderous imputations.
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but the one hath a Devil, the other is a Glutton and a Wine-bibber. Though Christ come to fulfil the Law, yet there he will accuse him as a destroyer of the Law, Matth. 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Matth. 22. [ Give unto Caesar the things that are Caesar's ] yet there be that charge him,
but the one hath a devil, the other is a Glutton and a Winebibber. Though christ come to fulfil the Law, yet there he will accuse him as a destroyer of the Law, Matthew 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Matthew 22. [ Give unto Caesar the things that Are Caesar's ] yet there be that charge him,
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as if he forbad to give Tribute to Caesar, Luk. 23. Now if they called the Master of the House Beelzebub, how much more them of his Houshold? If Christ's did not, think we the Doctrine of his Ministers and his Servants could escape the stroke of mens tongues,
as if he forbade to give Tribute to Caesar, Luk. 23. Now if they called the Master of the House Beelzebub, how much more them of his Household? If Christ's did not, think we the Doctrine of his Ministers and his Servants could escape the stroke of men's tongues,
and vain Bablers, and Hereticks, and Broachers of new and false and pestilent Doctrines, their Epistles, and the Book of their Acts witness abundantly to us.
and vain Babblers, and Heretics, and Broachers of new and false and pestilent Doctrines, their Epistles, and the Book of their Acts witness abundantly to us.
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and it will amaze you to see what Blasphemous, and Seditious, and Odious, and Horrible Impieties were fathered upon the Ancient Christian Doctors, and upon their Profession. But our own experience goeth beyond all.
and it will amaze you to see what Blasphemous, and Seditious, and Odious, and Horrible Impieties were fathered upon the Ancient Christian Doctors, and upon their Profession. But our own experience Goes beyond all.
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Sundry of the Doctors of our Church teach truly, and agreeably to Scripture the effectual concurrence of God's Will and Power, with subordinate Agents in every, and therefore even in sinful actions;
Sundry of the Doctors of our Church teach truly, and agreeably to Scripture the effectual concurrence of God's Will and Power, with subordinate Agents in every, and Therefore even in sinful actions;
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the immutability of God's Love and Grace towards the Saints Elect, and their certain perseverance therein unto Salvation; the Iustification of sinners by the imputed righteousness of Christ, apprehended and applyed unto them by a lively faith, without the works of the Law.
the immutability of God's Love and Grace towards the Saints Elect, and their certain perseverance therein unto Salvation; the Justification of Sinners by the imputed righteousness of christ, apprehended and applied unto them by a lively faith, without the works of the Law.
but none more than our own English Fugitives, Bristow, Stapleton, Parsons, Kellison, and all the Rabble of that Crew, freely spend their mouths in barking against us,
but none more than our own English Fugitives, Bristol, Stapleton, Parsons, Kellison, and all the Rabble of that Crew, freely spend their mouths in barking against us,
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These imputations upon us and our Doctrine are unjust; but NONLATINALPHABET, let them that thus mis-report us, know, that without repentance, their damnation will be just.
These imputations upon us and our Doctrine Are unjust; but, let them that thus misreport us, know, that without Repentance, their damnation will be just.
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And that partly in the understanding; when the judgment, either of it self weak, or else weakned through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance,
And that partly in the understanding; when the judgement, either of it self weak, or Else weakened through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance,
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and mistaketh seeming inferences for necessary and natural deductions. Partly in the Will: when men of corrupt minds set themselves purposely against the known truth,
and mistakes seeming inferences for necessary and natural deductions. Partly in the Will: when men of corrupt minds Set themselves purposely against the known truth,
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and so rather choose to crooken the Rule to their own bent, than to level themselves and their affections and lives according to the Rule. Thirdly, on God 's part;
and so rather choose to crooken the Rule to their own bent, than to level themselves and their affections and lives according to the Rule. Thirdly, on God is part;
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And partly, in his Wisdom, as a rich occasion for those whom he hath gifted for it, NONLATINALPHABET, to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armour, (which else through dis-use might gather rust) for the defence and for the rescue of that NONLATINALPHABET, that precious truth whereof they are depositaries, and wherewith he hath entrusted them.
And partly, in his Wisdom, as a rich occasion for those whom he hath gifted for it,, to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armour, (which Else through disuse might gather rust) for the defence and for the rescue of that, that precious truth whereof they Are depositaries, and wherewith he hath Entrusted them.
first, so wickedly malicious, as without apparent cause to raise any slander; or secondly, so foolishly credulous, as without severe examination, to believe any slander;
First, so wickedly malicious, as without apparent cause to raise any slander; or secondly, so foolishly credulous, as without severe examination, to believe any slander;
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that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions are good;
that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions Are good;
I ever held it a kind of honest spiritual thirst; where there are two sences given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place,
I ever held it a kind of honest spiritual thirst; where there Are two Senses given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place,
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as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the first way:
as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the First Way:
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He condemneth God's truth unjustly: God condemneth him justly for it, [ whose damnation is just. ] If we be countable (and we are countable at the day of Judgment) for every idle word we speak;
He Condemneth God's truth unjustly: God Condemneth him justly for it, [ whose damnation is just. ] If we be countable (and we Are countable At the day of Judgement) for every idle word we speak;
Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the holy Ghost:
Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable since, the since against the holy Ghost:
That great sin against the Holy Ghost, the Holy Ghost it self in the Scriptures chuseth, rather than by any other, to express by this name of Blasphemy, Matth. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet he obtained mercy, because he did it ignorantly in unbelief:
That great since against the Holy Ghost, the Holy Ghost it self in the Scriptures chooseth, rather than by any other, to express by this name of Blasphemy, Matthew 12. And whereas our Apostle, 1 Tim. 1. Says, That though he were a Blasphemer, yet he obtained mercy, Because he did it ignorantly in unbelief:
his understanding being neither distinct through incapacity to apprehend and sort things aright, nor yet constant to it self through unsettledness and levity of judgment.
his understanding being neither distinct through incapacity to apprehend and sort things aright, nor yet constant to it self through unsettledness and levity of judgement.
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Certainly his misprision of the Truth is so much lesser, than the others wilful Calumny; as it proceedeth less from the irregularity of the Will to the judgment. And of such a man there is good hope, that both in time he may see his errour, and repent expresly and particularly for it;
Certainly his Misprision of the Truth is so much lesser, than the Others wilful Calumny; as it Proceedeth less from the irregularity of the Will to the judgement. And of such a man there is good hope, that both in time he may see his error, and Repent expressly and particularly for it;
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He that through ignorance, or for want of apprehension or judgment, or by reason of whatsoever other defect or motive, bringeth a slander upon any divine Truth, though never so perplexed with difficulties, or open to cavil:
He that through ignorance, or for want of apprehension or judgement, or by reason of whatsoever other defect or motive, brings a slander upon any divine Truth, though never so perplexed with difficulties, or open to cavil:
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His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. In which are some things hard to be understood, (observe the condition of the things;
His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. In which Are Some things hard to be understood, (observe the condition of the things;
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even of that weakness wrest and preve•t truths, though of that hardness, they do it NONLATINALPHABET, to their own destruction, saith S. Peter there 〈 ◊ 〉 their own just damnation, saith S. Paul in my Text. This from the Censure in the first sence.
even of that weakness wrest and preve•t truths, though of that hardness, they do it, to their own destruction, Says S. Peter there 〈 ◊ 〉 their own just damnation, Says S. Paul in my Text. This from the Censure in the First sense.
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For the farther opening, and better understanding whereof, (since the rule is of infinite use in the whole practice of our lives;) that we may the better know ▪ when,
For the farther opening, and better understanding whereof, (since the Rule is of infinite use in the Whole practice of our lives;) that we may the better know ▪ when,
and where, and how far to apply it aright for the direction of our Consciences and Actions; we must of necessity unfold the extent of this word evil, and consider the several kinds and degrees of it distinctly and a part.
and where, and how Far to apply it aright for the direction of our Consciences and Actions; we must of necessity unfold the extent of this word evil, and Consider the several Kinds and Degrees of it distinctly and a part.
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that being propounded concerning evils of pain; whereas my Text is intended only of the evils of sin. We are here hence resolved, that we are not to do any evil, that good may come of it.
that being propounded Concerning evils of pain; whereas my Text is intended only of the evils of since. We Are Here hence resolved, that we Are not to do any evil, that good may come of it.
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Although (to note that by the way) the common answer è malis minimum, even in the evils of pain, is to be understood (as most other practical conclusions are) not as simply and vniversally, but as commonly and ordinarily true.
Although (to note that by the Way) the Common answer è malis minimum, even in the evils of pain, is to be understood (as most other practical conclusions Are) not as simply and universally, but as commonly and ordinarily true.
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as Polytheism against the first, Idolatry against the second, and so against the rest, Blasphemy, Prophaneness, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like;
as Polytheism against the First, Idolatry against the second, and so against the rest, Blasphemy, Profaneness, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like;
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To know the nature of which things the better, since they are of singular use for the resolution of many Cases of Conscience: we must yet more distinctly inquire into the different kinds (or rather degrees) of indifferent things; and into the different means, whereby things otherwise in nature indifferent, become accidentally evil for their use.
To know the nature of which things the better, since they Are of singular use for the resolution of many Cases of Conscience: we must yet more distinctly inquire into the different Kinds (or rather Degrees) of indifferent things; and into the different means, whereby things otherwise in nature indifferent, become accidentally evil for their use.
We may call them for distinctions sake (and I think not altogether unfitly) indifferentia ad utrumlibet; and indifferentia ad unum. Indifferentia ad utrumlibet, or equally indifferent things, are such,
We may call them for Distinctions sake (and I think not altogether unfitly) indifferentia ad utrumlibet; and indifferentia ad Unum. Indifferentia ad utrumlibet, or equally indifferent things, Are such,
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whether he should do well or ill, to walk abroad into the field a mile or two with his friend, the thing it self is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it:
whither he should do well or ill, to walk abroad into the field a mile or two with his friend, the thing it self is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it:
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the Action of walking, barely considered, being not considerably either morally good, or morally evil. I say [ morally; ] for in matter of health, or civility, or otherwise, it may be good, or evil:
the Actium of walking, barely considered, being not considerably either morally good, or morally evil. I say [ morally; ] for in matter of health, or civility, or otherwise, it may be good, or evil:
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but not morally, and spiritually, and in matter of Conscience. And I say withal [ barely considered ] for there may be circumstances, which may make it accidentally evil. As to walk abroad in the fields,
but not morally, and spiritually, and in matter of Conscience. And I say withal [ barely considered ] for there may be Circumstances, which may make it accidentally evil. As to walk abroad in the fields,
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when a man should be at Divine service in the Church, is by accident morally evil, through the circumstance of Time: as, on the contrary, not to walk, if we have promised to meet a friend at such a time,
when a man should be At Divine service in the Church, is by accident morally evil, through the circumstance of Time: as, on the contrary, not to walk, if we have promised to meet a friend At such a time,
and in such a place, who standeth in need of our present help, is by accident morally evil, through the obligation of that former promise. But yet still, these and other circumstances set aside, barely to walk, or barely not to walk, and the like, are Indifferentia ad utrumlibet, things in their own nature (and that equally) indifferent.
and in such a place, who Stands in need of our present help, is by accident morally evil, through the obligation of that former promise. But yet still, these and other Circumstances Set aside, barely to walk, or barely not to walk, and the like, Are Indifferentia ad utrumlibet, things in their own nature (and that equally) indifferent.
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Things unequally indifferent are such, as though they be neither universally good, nor absolutely evil; yet even barely considered, sway more or less rather the one way than the other.
Things unequally indifferent Are such, as though they be neither universally good, nor absolutely evil; yet even barely considered, sway more or less rather the one Way than the other.
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as being in Moral Precepts indefinitely commanded, are yet sometimes sinfully and ill done: as giving an Alms, hearing a Sermon, reproving an Offender, and the like.
as being in Moral Precepts indefinitely commanded, Are yet sometime sinfully and ill done: as giving an Alms, hearing a Sermon, reproving an Offender, and the like.
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Now of these actions, though the former sort carry the face of good, the latter of evil; yet in very truth both sorts are indifferent. Understand me aright:
Now of these actions, though the former sort carry the face of good, the latter of evil; yet in very truth both sorts Are indifferent. Understand me aright:
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as to be evil. But yet with this difference, that those former, though indifferent, and in some cases evil, are yet of themselves notably and eminently inclined unto good rather than evil; and these latter proportionably unto evil rather than good. From which difference it cometh to pass, that to the Question barely proposed concerning the former actions,
as to be evil. But yet with this difference, that those former, though indifferent, and in Some cases evil, Are yet of themselves notably and eminently inclined unto good rather than evil; and these latter proportionably unto evil rather than good. From which difference it comes to pass, that to the Question barely proposed Concerning the former actions,
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the answer is just and warrantable, to say indefinitely they are good: and contrarily concerning the latter actions, to say indefinitely they are evil.
the answer is just and warrantable, to say indefinitely they Are good: and contrarily Concerning the latter actions, to say indefinitely they Are evil.
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Which difference well weighed (to note that by the way) would serve to justifie a common practice of most of us in the exercise of our Ministry against such as distaste our doctrine for it,
Which difference well weighed (to note that by the Way) would serve to justify a Common practice of most of us in the exercise of our Ministry against such as distaste our Doctrine for it,
Ordinarily in our Sermons we indefinitely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of Rents, and taking forfeiture of bonds, &c. and in our own coat Non-residency and Pluralities. Most of which yet,
Ordinarily in our Sermons we indefinitely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of Rends, and taking forfeiture of bonds, etc. and in our own coat Non-residency and Pluralities. Most of which yet,
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and many other of like nature, most of us do, or should, know to be in some cases lawful; and therefore in the number of those indifferent things which we call Indifferentia ad unum. You that are our hearers should bring so much charitable discretion with you,
and many other of like nature, most of us do, or should, know to be in Some cases lawful; and Therefore in the number of those indifferent things which we call Indifferentia ad Unum. You that Are our hearers should bring so much charitable discretion with you,
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and a severe tryal of all circumstances whether they carry weight enough with them to give our consciences sufficient security, not only of their lawfulness in themselves, and at large,
and a severe trial of all Circumstances whither they carry weight enough with them to give our Consciences sufficient security, not only of their lawfulness in themselves, and At large,
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Conscience, in regard of the Agent. Though the thing be good, yet if the Agent do it with a condemning, or but a doubting Conscience, the Action becometh evil.
Conscience, in regard of the Agent. Though the thing be good, yet if the Agent do it with a condemning, or but a doubting Conscience, the Actium Becometh evil.
and therefore we will content our selves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holdeth perpetually, and without exception:
and Therefore we will content our selves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holds perpetually, and without exception:
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We know not any greater good (for there is not any greater good) than the Glory of God: we scarce know a lesser sin (if any sin may be accounted little) than a harmless officious lye.
We know not any greater good (for there is not any greater good) than the Glory of God: we scarce know a lesser since (if any since may be accounted little) than a harmless officious lie.
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not for the saving of a life, not for the conversion of a Soul, not for the peace of a Church, and (if even that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinful means to compass it. The Reasons are strong. One is;
not for the Saving of a life, not for the conversion of a Soul, not for the peace of a Church, and (if even that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinful means to compass it. The Reasons Are strong. One is;
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because sin in its own nature, is de numero ineligibilium: and therefore as not eligible propter se, for its own sake, (there is neither form nor beauty in it, that we should desire it;) so neither propter aliud, with reference to any farther end.
Because since in its own nature, is the numero ineligibilium: and Therefore as not eligible propter se, for its own sake, (there is neither from nor beauty in it, that we should desire it;) so neither propter Aliud, with Referente to any farther end.
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as by the local Charters, Ordinances, Statutes, or other Customs which should rule them in their choice, is altogether ineligible, the election is de jure nulla, naught and void;
as by the local Charters, Ordinances, Statutes, or other Customs which should Rule them in their choice, is altogether ineligible, the election is de jure nulla, nought and void;
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if for any intended end we make choice of such means, as by the Law of God (which is our rule, and must guide us) are ineligible; and such is every sin.
if for any intended end we make choice of such means, as by the Law of God (which is our Rule, and must guide us) Are ineligible; and such is every since.
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And any one short Clause or Proviso, not legal, is sufficient to abate the whole Writ or Instrument, though in every other part absolute and without exception.
And any one short Clause or Proviso, not Legal, is sufficient to abate the Whole Writ or Instrument, though in every other part absolute and without exception.
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But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And certainly, be it as fair and glorious,
But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And Certainly, be it as fair and glorious,
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indeed no good intention, but a bad. For, granted it must be, that the Intention of any end doth virtually include the means: as in a Syllogism, the premises do the Conclusion. No more then can the choice of ill means proceed from a good intention, than can a false Conclusion be inferred from true Premises: and that is impossible.
indeed no good intention, but a bad. For, granted it must be, that the Intention of any end does virtually include the means: as in a Syllogism, the premises do the Conclusion. No more then can the choice of ill means proceed from a good intention, than can a false Conclusion be inferred from true Premises: and that is impossible.
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From which ground it is, that the Fathers, and other Divines do oftentimes argue from the Intention to the Action, and from the goodness of the one, to the goodness of both:
From which ground it is, that the Father's, and other Divines do oftentimes argue from the Intention to the Actium, and from the Goodness of the one, to the Goodness of both:
if the whole work be naught. That which deceiveth most men in judging of good or bad intentions, is, that they take the end and the intention for one and the same thing:
if the Whole work be nought. That which deceives most men in judging of good or bad intentions, is, that they take the end and the intention for one and the same thing:
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and so hath rationem causae efficientis. Now between these two kinds of causes, the final and the efficient, there is not only a great difference, but even a repugnancy;
and so hath rationem causae efficientis. Now between these two Kinds of Causes, the final and the efficient, there is not only a great difference, but even a repugnancy;
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for there may as well be a bad intention of a good end, as a bad desire of a good object. Whatsoever the end be we intend, it is certain, that intention cannot be good, which putteth us upon the choice of evil means.
for there may as well be a bad intention of a good end, as a bad desire of a good Object. Whatsoever the end be we intend, it is certain, that intention cannot be good, which putteth us upon the choice of evil means.
Methinks the Church of Rome should blush, (if her forehead dyed red with the blood of God's Saints, were capable of any tincture of shame) at the discovery of her manifold impostures, in counterfeiting of Reliques, in coyning of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory indexes, in jugling with Magistrates by lewd equivocations, &c. Practices warrantable by no pretence.
Methinks the Church of Rome should blush, (if her forehead died read with the blood of God's Saints, were capable of any tincture of shame) At the discovery of her manifold Impostors, in counterfeiting of Relics, in coining of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory indexes, in juggling with Magistrates by lewd equivocations, etc. Practices warrantable by no pretence.
But what do I speak of these, but petty things, in comparison of those her lowder Impieties? breaking covenants of truce and peace; dissolving of lawful, and dispensing for unlawful marriages;
But what do I speak of these, but Petty things, in comparison of those her Louder Impieties? breaking Covenants of truce and peace; dissolving of lawful, and dispensing for unlawful marriages;
assoyling Subjects from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbitrary disposing of Kingdoms; stabbing and murthering of Princes; warranting unjust invasions; and blowing up Parliament houses.
assoiling Subject's from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbitrary disposing of Kingdoms; stabbing and murdering of Princes; warranting unjust invasions; and blowing up Parliament houses.
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For all which, and divers other foul attempts, their Catholick defence is the advancement (forsooth) of the Catholick Cause: Like his in the Poet, Quocunque modorem, is their Resolution:
For all which, and diverse other foul attempts, their Catholic defence is the advancement (forsooth) of the Catholic Cause: Like his in the Poet, Quocunque modorem, is their Resolution:
And it can be but a slender comfort for a man, that will needs thrust himself into the mouth of hell by sinning wilfully, that he is damned rather for lying, than for stealing, or whoring, or killing, or some greater crime:
And it can be but a slender Comfort for a man, that will needs thrust himself into the Mouth of hell by sinning wilfully, that he is damned rather for lying, than for stealing, or whoring, or killing, or Some greater crime:
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If two sins be propounded, do neither. E malis minimum, holdeth as you heard (and yet not always neither) in evils of pain: But that is no Rule for evils of sin. Here the safer Rule is, E malis nullum. And the reason is sound, from the Principle we have in hand.
If two Sins be propounded, do neither. E malis minimum, holds as you herd (and yet not always neither) in evils of pain: But that is no Rule for evils of since. Here the safer Rule is, E malis nullum. And the reason is found, from the Principle we have in hand.
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But what if both cannot be avoided, but that one must needs be done? In such a strait may I not choose the lesser? To thee, I say again as before, Choose neither. To the Case, I answer, It is no Case:
But what if both cannot be avoided, but that one must needs be done? In such a strait may I not choose the lesser? To thee, I say again as before, Choose neither. To the Case, I answer, It is no Case:
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because, as it is put, it is a case impossible. For, Nemo angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be straitned, as he could not come off fairly without sinning.
Because, as it is put, it is a case impossible. For, Nemo angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be straitened, as he could not come off fairly without sinning.
here he hath by his own rashness brought himself into a seeming strait, that either he must commit a murther or break a vow; either of which seemeth to be a great sin, the one aga, inst the fifth, the other against the third Commandment.
Here he hath by his own rashness brought himself into a seeming strait, that either he must commit a murder or break a Voelli; either of which seems to be a great since, the one Agam, inst the fifth, the other against the third Commandment.
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Neither is this the choice of the lesser sin; but only the loosening of the lesser bond: the bond of charity being greater than the bond of a promise; and there being good reason that (in terms of inconsistency, when both cannot stand) the lesser bond should yield to the greater.
Neither is this the choice of the lesser since; but only the loosening of the lesser bound: the bound of charity being greater than the bound of a promise; and there being good reason that (in terms of inconsistency, when both cannot stand) the lesser bound should yield to the greater.
but the breaking of it now it is made, is no new sin; (Rather it is a necessary duty; and a branch of that repentance which is due for the former rashness in making it) because an hurtful vow is, (and that virtute praecepti ) rather to be broken than kept.
but the breaking of it now it is made, is no new sin; (Rather it is a necessary duty; and a branch of that Repentance which is due for the former rashness in making it) Because an hurtful Voelli is, (and that virtute Precepts) rather to be broken than kept.
The Aegyptian Midwives, not by their own fault, but by Pharaoh 's tyrannous command, are driven into a narrow strait, enforcing a seeming necessity of sin:
The Egyptian Midwives, not by their own fault, but by Pharaoh is tyrannous command, Are driven into a narrow strait, enforcing a seeming necessity of since:
for either they must destroy the Hebrew Children, and so sin by Murther; or else they must devise some handsome shift to carry it clean from the King's knowledge,
for either they must destroy the Hebrew Children, and so sin by Murder; or Else they must devise Some handsome shift to carry it clean from the King's knowledge,
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they chose rather to lye than to kill, as indeed in the compatison it is by much the lesser sin. But the very truth is, they should have done neither:
they chosen rather to lie than to kill, as indeed in the compatison it is by much the lesser since. But the very truth is, they should have done neither:
than have offered the exposal of his Daughters to the Iusts of the beastly Sodomites; though it were to redeem his guests from the abuse of •ouler and more abominable filthiness.
than have offered the exposal of his Daughters to the Jousts of the beastly Sodomites; though it were to Redeem his guests from the abuse of •ouler and more abominable filthiness.
Whereupon there seemeth to follow, an inevitable necessity of sinning; when God's Law requireth one thing, and particular conscience dictateth the flat contrary:
Whereupon there seems to follow, an inevitable necessity of sinning; when God's Law requires one thing, and particular conscience dictateth the flat contrary:
for in such a case, a man must either obey God's Law, and so sin against his own conscience; or obey his own conscience, and so sin against God's Law. But neither in this case is there any perplexity at all in the things themselves:
for in such a case, a man must either obey God's Law, and so sin against his own conscience; or obey his own conscience, and so sin against God's Law. But neither in this case is there any perplexity At all in the things themselves:
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for it is only a necessity, ex hypothesi, and for a time, and continueth but stante tali errore. And still there is a way out betwixt those sins, and that without a third:
for it is only a necessity, ex Hypothesis, and for a time, and Continueth but Standing tali Error. And still there is a Way out betwixt those Sins, and that without a third:
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The sin of Commission, wherein I would instance, is indeed a sin beyond Commission: it is the usurping of the Magistrates Office without a Commission.
The since of Commission, wherein I would instance, is indeed a since beyond Commission: it is the usurping of the Magistrates Office without a Commission.
or at least excuse it from being evil, and a sin? I need not frame a Case for the illustration of this instance: the inconsiderate forwardness of some hath made it to my hand.
or At least excuse it from being evil, and a since? I need not frame a Case for the illustration of this instance: the inconsiderate forwardness of Some hath made it to my hand.
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and of late pulled down, and broken in pieces and defaced, without the Command, or so much as leave, of those who have power to reform things amiss in that kind.
and of late pulled down, and broken in Pieces and defaced, without the Command, or so much as leave, of those who have power to reform things amiss in that kind.
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that is, they did it out of a forward (though misgoverned) zeal; intending therein Gods glory, in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it.
that is, they did it out of a forward (though misgoverned) zeal; intending therein God's glory, in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it.
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Now in such a case as this, the question is, Whether the intention of such an end can justifie such a deed? And the fact of Phineas, Numb. 25. (who for a much like end,
Now in such a case as this, the question is, Whither the intention of such an end can justify such a deed? And the fact of Phinehas, Numb. 25. (who for a much like end,
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if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schools, and Colleges, and Churches too must down:
if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schools, and Colleges, and Churches too must down:
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and so the hatred of Idolatry should but usher in licentious Sacrilege, contrary to that passage of our Apostle in the next Chapter before this, Thou that abhorrest Idols, committest thou Sacrilege? And, thirdly, whether these forward ones have not bewrayed somewhat their own self-guiltiness in this act, at least for the manner of it, in doing it secretly and in the dark? A man should not dare to do that, which he would not willingly either be seen, when it is doing; or own being done. To pass by these;
and so the hatred of Idolatry should but usher in licentious Sacrilege, contrary to that passage of our Apostle in the next Chapter before this, Thou that Abhorrest Idols, Committest thou Sacrilege? And, Thirdly, whither these forward ones have not bewrayed somewhat their own self-guiltiness in this act, At least for the manner of it, in doing it secretly and in the dark? A man should not Dare to do that, which he would not willingly either be seen, when it is doing; or own being done. To pass by these;
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and a false Principle once received, multiplieth into a thousand absurd conclusions. It is good for men to go upon sure grounds, else they may run and wander in insinitum. A little error at the first,
and a false Principle once received, multiplieth into a thousand absurd conclusions. It is good for men to go upon sure grounds, Else they may run and wander in insinitum. A little error At the First,
For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he thinketh amiss,
For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he Thinketh amiss,
why, by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer Iustice, execute Malefactors, or do any other thing the Magistrate should do;
why, by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer justice, execute Malefactors, or do any other thing the Magistrate should do;
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Which if it were once granted, (as granted it must be, if these mens fact be justifiable) every wise man seeth, the end could be no other but vast Anarchy and confusion both in Church and Commonwealth: whereupon must unavoidably follow the speedy subversion both of Religion and State. If things be amiss,
Which if it were once granted, (as granted it must be, if these men's fact be justifiable) every wise man sees, the end could be no other but vast Anarchy and confusion both in Church and Commonwealth: whereupon must avoidable follow the speedy subversion both of Religion and State. If things be amiss,
private men may lament it, and, as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they not make themselves Magistrates to reform it.
private men may lament it, and, as occasion serves, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they not make themselves Magistrates to reform it.
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Secondly, what if Phinehas had the Magistrates Authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth Verse of the Chapter, where the story is laid down, Numb. 25. 5. especially parallell'd with another story of much like circumstances, Exod. 32. 27. that as there the Levites, so here Phinehas drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so:
Secondly, what if Phinehas had the Magistrates authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth Verse of the Chapter, where the story is laid down, Numb. 25. 5. especially paralleled with Another story of much like Circumstances, Exod 32. 27. that as there the Levites, so Here Phinehas drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so:
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yet Thirdly, (which cutteth off all plea, and is the most common answer ordinarily given by Divines to this and the like instances drawn from some singular actions of God's worthies;) Men of Heroical spirits and gifts, such as were David, Sampson, Ehud, Moses, Elias, and some others, especially at such times as they were employed in some special service for the good of God's Church, were exempt from the common rules of life:
yet Thirdly, (which cutteth off all plea, and is the most Common answer ordinarily given by Divines to this and the like instances drawn from Some singular actions of God's worthies;) Men of Heroical spirits and Gifts, such as were David, Sampson, Ehud, Moses, Elias, and Some Others, especially At such times as they were employed in Some special service for the good of God's Church, were exempt from the Common rules of life:
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and did many things (as we are to presume) not without the secret motion and direction of God's holy and powerful Spirit, which were therefore good in them (that secret direction being to them loco specialis mandati, like that to Abraham for sacrificing his Son) but not safe or lawful for us to imitate.
and did many things (as we Are to presume) not without the secret motion and direction of God's holy and powerful Spirit, which were Therefore good in them (that secret direction being to them loco Specialis Mandati, like that to Abraham for sacrificing his Son) but not safe or lawful for us to imitate.
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Of which nature was David 's single combat with Goliah: and Sampson 's pulling down the house upon himself and the Philistines; And Moses slaying the Egyptian; and Ehud 's stabbing of King Eglon; and Eliah 's calling down for fire from Heaven upon the Captains and their fifties,
Of which nature was David is single combat with Goliath: and Sampson is pulling down the house upon himself and the philistines; And Moses slaying the Egyptian; and Ehud is stabbing of King Eglon; and Elijah is calling down for fire from Heaven upon the Captains and their fifties,
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but it is not for you or others to propose his example, unless you can demonstrate his spirit. And if Phinehas 's Act also was (as most think it was) such as these:
but it is not for you or Others to propose his Exampl, unless you can demonstrate his Spirit. And if Phinehas is Act also was (as most think it was) such as these:
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and that both such as have gone too far this way in their practice already for the time past, may acknowledge their own oversight, and be sorry for it;
and that both such as have gone too Far this Way in their practice already for the time past, may acknowledge their own oversight, and be sorry for it;
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and others seeing their error may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you another in a matter of Omission.
and Others seeing their error may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you Another in a matter of Omission.
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And many times duties otherwise necessary, in case of Superior reason and duties, cease to be necessary pro hic & nunc: and then to omit them, is not to do evil.
And many times duties otherwise necessary, in case of Superior reason and duties, cease to be necessary Pro hic & nunc: and then to omit them, is not to do evil.
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Among other necessary duties this is one, for a Minister furnished with gifts and abilities for it, to acquaint God's people with all material needful truths, as he can have convenient occasion thereunto.
Among other necessary duties this is one, for a Minister furnished with Gifts and abilities for it, to acquaint God's people with all material needful truths, as he can have convenient occasion thereunto.
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than against those errors or sins. He seeth on the other side some withdrawments: his discretion may perhaps be called in question, for medling where he needed not;
than against those errors or Sins. He sees on the other side Some withdrawments: his discretion may perhaps be called in question, for meddling where he needed not;
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This is the Case. The Question is, Whether these latter considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?
This is the Case. The Question is, Whither these latter considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?
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if they be not such as are needful for them to know, either for the establishment of Faith, or practice of Life; as not only many nice School-points and Conclusions are,
if they be not such as Are needful for them to know, either for the establishment of Faith, or practice of Life; as not only many Nicaenae School points and Conclusions Are,
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a Minister not only in discretion may, but is even in Conscience bound, at least in the publick exercise of his Ministry, to conceal some particular truths from his Auditory;
a Minister not only in discretion may, but is even in Conscience bound, At least in the public exercise of his Ministry, to conceal Some particular truths from his Auditory;
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and convey into the minds of corrupt men, Notions of such prodigious filthiness, and artificial Legier ▪ du-main, as perhaps otherwise they would never have dreamed on, or thirsted after.
and convey into the minds of corrupt men, Notions of such prodigious filthiness, and artificial Legier ▪ du-main, as perhaps otherwise they would never have dreamed on, or thirsted After.
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but only to such men; (and that but only so far) as they may concern in point of Conscience, and of practice. Besides these, there are other Cases many, in which it may be more convenient to conceal, than to teach some divine truths at some times, and in some places.
but only to such men; (and that but only so Far) as they may concern in point of Conscience, and of practice. Beside these, there Are other Cases many, in which it may be more convenient to conceal, than to teach Some divine truths At Some times, and in Some places.
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it is fit, they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and Iudah, and Israel, should make them hear of three or four, more than all the rest.
it is fit, they that Are sent to Damascus, and Moab, and Ammon, and Tyre, and Iudah, and Israel, should make them hear of three or four, more than all the rest.
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Our Apostle in Act. 20. would not have held himself sufficiently discharged from the guilt of other mens blood, if he had shunned (as occasion was offered) to have declared unto them NONLATINALPHABET,
Our Apostle in Act. 20. would not have held himself sufficiently discharged from the guilt of other men's blood, if he had shunned (as occasion was offered) to have declared unto them,
I think unjustly; (for I do not yet see what I should retract of that I then delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it.
I think unjustly; (for I do not yet see what I should retract of that I then Delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it.
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You have heard now already, both heretofore, that to judge any man's heart, and at this time ▪ that to slander any Truth, are (without repentance) sins justly damnable:
You have herd now already, both heretofore, that to judge any Man's heart, and At this time ▪ that to slander any Truth, Are (without Repentance) Sins justly damnable:
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NONLATINALPHABET, they that offend either in the one, or the other, their damnation is just. To preserve therefore both you from the sin, and my self from the blame, consider I pray you with reason and charity, what I shall say.
, they that offend either in the one, or the other, their damnation is just. To preserve Therefore both you from the since, and my self from the blame, Consider I pray you with reason and charity, what I shall say.
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Whether we preach Christ of envy, and strife, or of good will; whether sincerely, or of Contention; whether in pretence, or in truth; it is our own good or hurt, we must answer for that;
Whither we preach christ of envy, and strife, or of good will; whither sincerely, or of Contention; whither in pretence, or in truth; it is our own good or hurt, we must answer for that;
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If an Angel from Heaven should preach any untruth unto you, NONLATINALPHABET, Let him be accursed: but if the very Devil of Hell should preach the truth, he must be heard, and believed, and obeyed.
If an Angel from Heaven should preach any untruth unto you,, Let him be accursed: but if the very devil of Hell should preach the truth, he must be herd, and believed, and obeyed.
that I preached factiously, That I came to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction, I hate it:
that I preached factiously, That I Come to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction, I hate it:
and inconformity in practice unto the lawful ceremonies of the Church) that so, if it had been possible, all might have been quiet, without despising or judging one another for these things:
and inconformity in practice unto the lawful ceremonies of the Church) that so, if it had been possible, all might have been quiet, without despising or judging one Another for these things:
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how is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come amongst them, that liberty and plainness against themselves and their own sins;
how is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving since, should not allow those that come among them, that liberty and plainness against themselves and their own Sins;
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so to bend himself (as near as he can) especially against the apparent errors and sins of his present auditory? And do you not believe it is so? Why then might I not;
so to bend himself (as near as he can) especially against the apparent errors and Sins of his present auditory? And do you not believe it is so? Why then might I not;
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nay, how ought I not, bend my speech, both then against a common error of sundry in these parts in point of Ceremony, and now against the late petulancy, (or at least oversight ) of some misguided ones:
nay, how ought I not, bend my speech, both then against a Common error of sundry in these parts in point of Ceremony, and now against the late petulancy, (or At least oversight) of Some misguided ones:
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if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in mind and admonish• you (as opportunities invite us) both privately and publickly.
if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in mind and admonish• you (as opportunities invite us) both privately and publicly.
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Is it not time, trow ye, to thrust in the sickle, when the fields look white unto the harvest? Is it not time our Pulpit should a little echo of these things,
Is it not time, trow you, to thrust in the fickle, when the fields look white unto the harvest? Is it not time our Pulpit should a little echo of these things,
either the things themselves, if I should contract my speech to the scanting of time; or you, if I should lengthen it to the weight of the matter. And therefore I resolved here to make an end,
either the things themselves, if I should contract my speech to the scanting of time; or you, if I should lengthen it to the weight of the matter. And Therefore I resolved Here to make an end,
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either can sufficiently warrant any sinful action to be done, or justifie it being done, or sufficiently excuse the Omission of any necessary duty, when it is necessary.
either can sufficiently warrant any sinful actium to be done, or justify it being done, or sufficiently excuse the Omission of any necessary duty, when it is necessary.
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and (after a profitable digression into the praise of Charity in the next Chapter) resumeth again at the fourteenth Chapter, spending also that whole Chapter therein:
and (After a profitable digression into the praise of Charity in the next Chapter) resumeth again At the fourteenth Chapter, spending also that Whole Chapter therein:
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and it is concerning spiritual gifts, (Now concerning spiritual gifts, brethren, I would not have you ignorant, &c.) These gracious gifts of the holy Spirit of God, bestowed on them for the edification of the Church;
and it is Concerning spiritual Gifts, (Now Concerning spiritual Gifts, brothers, I would not have you ignorant, etc.) These gracious Gifts of the holy Spirit of God, bestowed on them for the edification of the Church;
For the remedying of which evils, the Apostle entreth upon the Argument: discoursing fully of the variety of these spiritual gifts, and who is the Author of them,
For the remedying of which evils, the Apostle entereth upon the Argument: discoursing Fully of the variety of these spiritual Gifts, and who is the Author of them,
yet sweet and useful variety of these spiritual gifts, he sheweth, That howsoever manifold they are, either for kind or degree, so as they may differ in the material and formal; yet they do all agree both in the same efficient, and the same final cause.
yet sweet and useful variety of these spiritual Gifts, he shows, That howsoever manifold they Are, either for kind or degree, so as they may differ in the material and formal; yet they do all agree both in the same efficient, and the same final cause.
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] And in the same final cause; which is the advancement of Gods glory, in the propagation of his Gospel, and the edification of his Church; in this verse.
] And in the same final cause; which is the advancement of God's glory, in the propagation of his Gospel, and the edification of his Church; in this verse.
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they must be employed to the good of our Brethren and of the Church; it is given to every man [ to profit withal. ] Of these briefly, and in their order;
they must be employed to the good of our Brothers and of the Church; it is given to every man [ to profit withal. ] Of these briefly, and in their order;
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Both which put together, do signifie those spiritual gifts and graces whereby God enableth men (and specially Church-men ) to the duties of their particular Callings for the general good. Such as are those particulars, which are named in the next following verses, the word of Wisdom, the word Knowledge, Faith, the gifts of healing, working of miracles, prophecy, discerning of spirits, divers kinds of tongues, interpretation of tongues. All which,
Both which put together, do signify those spiritual Gifts and graces whereby God enableth men (and specially Churchmen) to the duties of their particular Callings for the general good. Such as Are those particulars, which Are nam in the next following Verses, the word of Wisdom, the word Knowledge, Faith, the Gifts of healing, working of Miracles, prophecy, discerning of spirits, diverse Kinds of tongues, Interpretation of tongues. All which,
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The word [ Spirit ] though in Scripture it have many other significations, yet in this place I conceive it to be understood directly of the Holy Ghost, the third Person in the ever-blessed Trinity. For First, in ver. 3. that which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost: [ (f) I give you to understand, that no man speaking by the spirit of God, calleth Iesus accursed;
The word [ Spirit ] though in Scripture it have many other significations, yet in this place I conceive it to be understood directly of the Holy Ghost, the third Person in the ever-blessed Trinity. For First, in ver. 3. that which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost: [ (f) I give you to understand, that no man speaking by the Spirit of God, calls Iesus accursed;
] Again that variety of gifts, which in ver. 4. is said to proceed from the same Spirit, is said likewise in ver. 5. to proceed from the same Lord, and in ver. 6. to proceed from the same God: and therefore such a Spirit is meant,
] Again that variety of Gifts, which in ver. 4. is said to proceed from the same Spirit, is said likewise in ver. 5. to proceed from the same Lord, and in ver. 6. to proceed from the same God: and Therefore such a Spirit is meant,
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as is also Lord and God; and that is only the Holy Ghost. And again, in those words, in ver. 11. [ All these worketh that one and the self-same Spirit, dividing to every man severally as he will;
as is also Lord and God; and that is only the Holy Ghost. And again, in those words, in ver. 11. [ All these works that one and the selfsame Spirit, dividing to every man severally as he will;
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For all the Actions and operations of the Divine Persons, (those only excepted which are of intrinsecal and mutual relation ) are the joynt and undivided works of the whole three Persons: according to the common known Maxim, constantly and uniformly received in the Catholick Church, Opera Trinitatis ad extra sunt indivisa.
For all the Actions and operations of the Divine Persons, (those only excepted which Are of intrinsical and mutual Relation) Are the joint and undivided works of the Whole three Persons: according to the Common known Maxim, constantly and uniformly received in the Catholic Church, Opera Trinitatis ad extra sunt Indivisa.
so they are elsewhere ascribed unto God the Father, [ Every good gift and every perfect giving is from above, from the Father of Lights, Jam. 1. ] and elsewhere to God the Son, [ Unto every one of us is given grace, according to the measure of the gift of Christ:
so they Are elsewhere ascribed unto God the Father, [ Every good gift and every perfect giving is from above, from the Father of Lights, Jam. 1. ] and elsewhere to God the Son, [ Unto every one of us is given grace, according to the measure of the gift of christ:
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Spirit in ver. 4. Lord in ver. 5. and God in ver. 6. to give us intimation, that these spiritual gifts proceed equally and undividedly from the whole three persons; from God the Father, and from his Son Iesus Christ our Lord, and from the eternal Spirit of them both, the Holy Ghost, as from one intire, indivisible, and coessential Agent.
Spirit in ver. 4. Lord in ver. 5. and God in ver. 6. to give us intimation, that these spiritual Gifts proceed equally and undividedly from the Whole three Persons; from God the Father, and from his Son Iesus christ our Lord, and from the Eternal Spirit of them both, the Holy Ghost, as from one entire, indivisible, and coessential Agent.
But for that we are gross of understanding, and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead, otherwise than by apprehending some distinction of their operations and offices to us ward:
But for that we Are gross of understanding, and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead, otherwise than by apprehending Some distinction of their operations and Offices to us ward:
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it hath pleased the Wisdom of God in the holy Scriptures, (which being written for our sakes, were to be fitted to our capacities ) so far to condescend to our weakness and dulness,
it hath pleased the Wisdom of God in the holy Scriptures, (which being written for our sakes, were to be fitted to our capacities) so Far to condescend to our weakness and dullness,
This manner of speaking Divines use to call Appropriation. By which appropriation, as power is ascribed to the Father, and Wisdom to the Son; so is Goodness to the Holy Ghost. And therefore,
This manner of speaking Divines use to call Appropriation. By which appropriation, as power is ascribed to the Father, and Wisdom to the Son; so is goodness to the Holy Ghost. And Therefore,
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though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrels;) we may retain them profitably, and without prejudice.
though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrels;) we may retain them profitably, and without prejudice.
as the work of Creation wherein is specially seen the mighty power of God, is appropiated to the Father; and the work of Redemption, wherein is specially seen the wisdom of God, to the Son: and so the works of sanctification, and the infusion of habitual graces, whereby the good things of God are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the gifts thus communicated unto us from God, are called NONLATINALPHABET, spiritual gifts, and NONLATINALPHABET, the manifestation of the Spirit.
as the work of Creation wherein is specially seen the mighty power of God, is appropiated to the Father; and the work of Redemption, wherein is specially seen the Wisdom of God, to the Son: and so the works of sanctification, and the infusion of habitual graces, whereby the good things of God Are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the Gifts thus communicated unto us from God, Are called, spiritual Gifts, and, the manifestation of the Spirit.
and neither improper. For these spiritual gifts are the manifestation of the spirit actively: because by these the Spirit manifesteth the will of God unto the Church;
and neither improper. For these spiritual Gifts Are the manifestation of the Spirit actively: Because by these the Spirit manifesteth the will of God unto the Church;
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because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him.
Because where any of these Gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him.
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As we read it Acts 10. that they of the Circumcision were astonished when they saw, that on the Gentiles also was poured out the gifts of the Holy Ghost.
As we read it Acts 10. that they of the Circumcision were astonished when they saw, that on the Gentiles also was poured out the Gifts of the Holy Ghost.
If it be demanded, But how did that appear? it followeth in the next verse, [ For they heard them speak with tongues, &c. ] The spiritual Gift then is a manifestation of the Spirit, as every other sensible effect is a manifestation of its proper cause.
If it be demanded, But how did that appear? it follows in the next verse, [ For they herd them speak with tongues, etc. ] The spiritual Gift then is a manifestation of the Spirit, as every other sensible Effect is a manifestation of its proper cause.
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The Scriptures sometimes distinguish them by the different terms of NONLATINALPHABET and NONLATINALPHABET: although those words are sometimes again used indifferently and promiscuously, either for other.
The Scriptures sometime distinguish them by the different terms of and: although those words Are sometime again used indifferently and promiscuously, either for other.
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Those former, which they call Gratum facientes, are the Graces of Sanctification; whereby the person that hath them, is enabled to do acceptable service to God, in the duties of his General Calling: these latter, which they call Gratis datas, are the Graces of Edification; whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling. Those are given Nobis, & Nobis; both to us, and for us, that is chiefly for our own good;
Those former, which they call Gratum Facientes, Are the Graces of Sanctification; whereby the person that hath them, is enabled to do acceptable service to God, in the duties of his General Calling: these latter, which they call Gratis datas, Are the Graces of Edification; whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling. Those Are given Nobis, & Nobis; both to us, and for us, that is chiefly for our own good;
Those proceed from the special love of God to the person; and may therefore be called personal, or special: these proceed from the General love of God to his Church, (or yet more general to humane societies: ) and may therefore rather be called Ecclesiastical or General Gifts or Graces.
Those proceed from the special love of God to the person; and may Therefore be called personal, or special: these proceed from the General love of God to his Church, (or yet more general to humane societies:) and may Therefore rather be called Ecclesiastical or General Gifts or Graces.
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Of the first sort are Faith, Hope, Charity, Repentance, Patience, Humility, and all those other holy graces fruits of the Spirit, which accompany Salvation:
Of the First sort Are Faith, Hope, Charity, Repentance, Patience, Humility, and all those other holy graces fruits of the Spirit, which accompany Salvation:
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and seasoning, and sanctifying the hearts of his Chosen. But yet these are not the Gifts so much spoken of in this chapter; and namely in my Text: Every branch whereof excludeth them.
and seasoning, and sanctifying the hearts of his Chosen. But yet these Are not the Gifts so much spoken of in this chapter; and namely in my Text: Every branch whereof excludeth them.
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But hypocrisie may make such a semblance, that we may think we see spirit in a man, in whom yet there is nothing but flesh: and infirmities may cast such a fogg, that we can discern nothing but flesh in a man, in whom yet there is spirit. But the gifts here spoken of do incurr into the senses, and give us evident and infallible assurance of the spirit that wrought them:
But hypocrisy may make such a semblance, that we may think we see Spirit in a man, in whom yet there is nothing but Flesh: and infirmities may cast such a fog, that we can discern nothing but Flesh in a man, in whom yet there is Spirit. But the Gifts Here spoken of doe incur into the Senses, and give us evident and infallible assurance of the Spirit that wrought them:
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here is NONLATINALPHABET, a manifestation of the Spirit. Again, Secondly, those Graces of sanctification are not communicated by distribution, Alius sic, alius verò sic;) Faith to one, Charity to another, Repentance to another:
Here is, a manifestation of the Spirit. Again, Secondly, those Graces of sanctification Are not communicated by distribution, Alius sic, alius verò sic;) Faith to one, Charity to Another, Repentance to Another:
but where they are given, they are given all at once and together, as it were strung upon one thread, and linked into one chain. But the Gifts here spoken of are distributed as it were by doal, and divided severally as it pleased God, shared out into several portions,
but where they Are given, they Are given all At once and together, as it were strung upon one thread, and linked into one chain. But the Gifts Here spoken of Are distributed as it were by doal, and divided severally as it pleased God, shared out into several portions,
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though they may and ought to be exercised to the benefit of others, who by the shining of our light, and the sight of our good works, may be provoked to glorifie God by walking in the same paths:
though they may and ought to be exercised to the benefit of Others, who by the shining of our Light, and the sighed of our good works, may be provoked to Glorify God by walking in the same paths:
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It then remaineth, to understand this Text and Chapter of that other and later kind of spiritual Gifts: Those Graces of Edification, (or Gratiae gratis datae) whereby men are euabled in their several Callings according to the quality and measure of the graces they have received, to be profitable members of the publick body, either in Church or Common-wealth.
It then remains, to understand this Text and Chapter of that other and later kind of spiritual Gifts: Those Graces of Edification, (or Gratiae gratis Datae) whereby men Are euabled in their several Callings according to the quality and measure of the graces they have received, to be profitable members of the public body, either in Church or Commonwealth.
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Under which appellation, (the very first natural powers and faculties of the Soul only excepted, which flowing à principiis speciei, are in all men the same and like;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable Soul, which are capable of the degrees of more and less, and of better and worse;
Under which appellation, (the very First natural Powers and faculties of the Soul only excepted, which flowing à principiis Speciei, Are in all men the same and like;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable Soul, which Are capable of the Degrees of more and less, and of better and Worse;
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together with all subsidiary helps any way conducing to the exercise of any of them. Whether they be First, supernatural graces, given by immediate and extraordinary infusion from God:
together with all subsidiary helps any Way conducing to the exercise of any of them. Whither they be First, supernatural graces, given by immediate and extraordinary infusion from God:
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which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primitive times considered God saw it expedient for his Church.
which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primitive times considered God saw it expedient for his Church.
Or whether they be, Secondly, such as Philosophers call Natural dispositions: such as are promptness of Wit, quickness of Conceit, fastness of Memory, clearness of Understanding, soundness of Iudgment, readiness of Speech, and other like;
Or whither they be, Secondly, such as Philosophers call Natural dispositions: such as Are promptness of Wit, quickness of Conceit, fastness of Memory, clearness of Understanding, soundness of Judgement, readiness of Speech, and other like;
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which is, when those natural dispositions are so improved, and perfected by Education, Art, Industry, Observation, or Experience, that men become thereby skilful Linguists, subtle Disputers, copious Orators, profound Divines, powerful Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or Faculty whatsoever.
which is, when those natural dispositions Are so improved, and perfected by Education, Art, Industry, Observation, or Experience, that men become thereby skilful Linguists, subtle Disputers, copious Orators, profound Divines, powerful Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or Faculty whatsoever.
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To which we may add, in the Fourth place, all outward subservient helps whatsoever, which may any way further or facilitate the exercise of any of the former graces, dispositions, or habits, such as are health, strength, beauty,
To which we may add, in the Fourth place, all outward subservient helps whatsoever, which may any Way further or facilitate the exercise of any of the former graces, dispositions, or habits, such as Are health, strength, beauty,
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All of these, even those among them which seem most of all to have their foundation in Nature, or perfection from Ar•, may in some sort be called NONLATINALPHABET, spiritual gifts: in as much as the spirit of God is the first and principal worker of them.
All of these, even those among them which seem most of all to have their Foundation in Nature, or perfection from Ar•, may in Some sort be called, spiritual Gifts: in as much as the Spirit of God is the First and principal worker of them.
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For the building up whereof, he hath not only furnished it with fit materials, men endowed with the faculties of understanding, reason, will, memory, affections, not only lent them tools out of his own rich store-house, his holy Word, and sacred Ordinances: but,
For the building up whereof, he hath not only furnished it with fit materials, men endowed with the faculties of understanding, reason, will, memory, affections, not only lent them tools out of his own rich storehouse, his holy Word, and sacred Ordinances: but,
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He hath promised long since, who was never yet touched with breach of promise, that he would be with his Apostles (and their successors) always unto the end of the World.
He hath promised long since, who was never yet touched with breach of promise, that he would be with his Apostles (and their Successors) always unto the end of the World.
as sometimes he filled Bezaleel and Aholiab with skill and wisdom for the building of the material Tabernacle; so he hath also from time to time raised up serviceable Men, and enabled them with a large measure of all needful gifts and graces, to set forward the building,
as sometime he filled Bezaleel and Aholiab with skill and Wisdom for the building of the material Tabernacle; so he hath also from time to time raised up serviceable Men, and enabled them with a large measure of all needful Gifts and graces, to Set forward the building,
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A Body, if it had not difference and variety of members, were rather a lump, than a Body; or if having such members, there were yet no vital spirits within to enable them to their proper offices, it were rather a Corps than a Body; but the vigour that is in every part to do its office, is a certain evidence and manifestation of a Spirit of life within,
A Body, if it had not difference and variety of members, were rather a lump, than a Body; or if having such members, there were yet no vital spirits within to enable them to their proper Offices, it were rather a Corpse than a Body; but the vigour that is in every part to do its office, is a certain evidence and manifestation of a Spirit of life within,
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So those active gifts, and graces, and abilities, which are to be found in the members of the mystical body of Christ, (I know not whether of greater variety or use ) are a strong manifestation, that there is a powerful Spirit of God within, that knitteth the whole body together,
So those active Gifts, and graces, and abilities, which Are to be found in the members of the mystical body of christ, (I know not whither of greater variety or use) Are a strong manifestation, that there is a powerful Spirit of God within, that knits the Whole body together,
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yet we should possess our Souls in patience, and sustain our selves with this comfort, that it is the same God that still hath care over his Church; and it is the same Head Iesus Christ, that still hath influence into his members;
yet we should possess our Souls in patience, and sustain our selves with this Comfort, that it is the same God that still hath care over his Church; and it is the same Head Iesus christ, that still hath influence into his members;
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Thirdly, where the Spirit of God hath manifested it self to any man by the distribution of gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those gifts in some lawful Calling.
Thirdly, where the Spirit of God hath manifested it self to any man by the distribution of Gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those Gifts in Some lawful Calling.
those very gifts you have received, are a Real Call, pursuing you with continual restless importunity, till you have disposed your selves in some honest course of life or other, wherein you may be profitable to humane society, by the exercising of some or other of those gifts. All the members of the body have their proper and distinct offices, according as they have their proper and distinct faculties; and from those offices they have also their proper and distinct names. As then in the body, that is indeed no member, which cannot call it self by any other name,
those very Gifts you have received, Are a Real Call, pursuing you with continual restless importunity, till you have disposed your selves in Some honest course of life or other, wherein you may be profitable to humane society, by the exercising of Some or other of those Gifts. All the members of the body have their proper and distinct Offices, according as they have their proper and distinct faculties; and from those Offices they have also their proper and distinct names. As then in the body, that is indeed no member, which cannot call it self by any other name,
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than by the common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, doth indeed but usurp that too.
than by the Common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, does indeed but usurp that too.
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then thou art at the best but Tumor praeter naturam (as Physicians call them) a Scab, or Botch, or Wenne, or some other monstrous and unnatural excres•ency upon the body;
then thou art At the best but Tumor praeter naturam (as Physicians call them) a Scab, or Botch, or Wen, or Some other monstrous and unnatural excres•ency upon the body;
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And that not altogether without ground, both for the name, and thing. The very name seemeth to be thus used by S. Paul in the 14. Chapter following, where at ver. 37. he maketh a Prophet and a Spiritual man all one, (and by Prophesying, in that whole Chapter he most what meaneth Preaching: ) If any man think himself to be a Prophet, either spiritual, let him acknowledge, &c. But howsoever it be for the Title, the thing it self hath very sufficient ground from that form of speech which was used by our blessed Saviour,
And that not altogether without ground, both for the name, and thing. The very name seems to be thus used by S. Paul in the 14. Chapter following, where At ver. 37. he makes a Prophet and a Spiritual man all one, (and by Prophesying, in that Whole Chapter he most what means Preaching:) If any man think himself to be a Prophet, either spiritual, let him acknowledge, etc. But howsoever it be for the Title, the thing it self hath very sufficient ground from that from of speech which was used by our blessed Saviour,
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we may thenceforth be justly styled Spiritual persons. The thing for which I note it, is, that we should therefore endeavour our selves NONLATINALPHABET,
we may thenceforth be justly styled Spiritual Persons. The thing for which I note it, is, that we should Therefore endeavour our selves,
as that by the eminency thereof above that which is in ordinary temporal men, we may shew our selves to be in deed, what we are in name, Spiritual persons. If we be of the Spiritualty, there should be in us anothergates manifestation of the Spirit, than is ordinarily to be found in the Temporalty. God forbid, I should censure all them for intruders into the Ministry, that are not gifted for the Pulpit.
as that by the eminency thereof above that which is in ordinary temporal men, we may show our selves to be in deed, what we Are in name, Spiritual Persons. If we be of the Spiritualty, there should be in us anothergates manifestation of the Spirit, than is ordinarily to be found in the Temporalty. God forbid, I should censure all them for intruders into the Ministry, that Are not gifted for the Pulpit.
as the times then stood, to have admitted of some thousands of Non-preaching Ministers, or else have denied many Parishes and Congregations in England the benefit of so much as bare reading. And I take this to be a safe Rule: Whatsoever thing the help of any circumstances can make lawful at any time, that thing may not be condemned as universally, and de toto genere, unlawful.
as the times then stood, to have admitted of Some thousands of Nonpreaching Ministers, or Else have denied many Parishes and Congregations in England the benefit of so much as bore reading. And I take this to be a safe Rule: Whatsoever thing the help of any Circumstances can make lawful At any time, that thing may not be condemned as universally, and de toto genere, unlawful.
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and controversies, and novelties, and niceties in Religion; and wherein most of our Gentry, very Women and all (by the advantage of long Peace, and the customs of modern Education, together with the help of a multitude of English Books and translations) are able to look through the ignorance of a Clergy-man, and censure it,
and controversies, and novelties, and niceties in Religion; and wherein most of our Gentry, very Women and all (by the advantage of long Peace, and the customs of modern Education, together with the help of a multitude of English Books and Translations) Are able to look through the ignorance of a Clergyman, and censure it,
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but by his prayers, care and industry improve those he hath, so as he may be able upon good occasion to impart a spiritual gift to the people of God whereby they may be established;
but by his Prayers, care and industry improve those he hath, so as he may be able upon good occasion to impart a spiritual gift to the people of God whereby they may be established;
and to speak with such understanding, and sufficiency, and pertinency (especially when he hath just warning, and a convenient time to prepare himself,) in some good measure of proportion to the quickness and ripeness of these present times,
and to speak with such understanding, and sufficiency, and pertinency (especially when he hath just warning, and a convenient time to prepare himself,) in Some good measure of proportion to the quickness and ripeness of these present times,
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shewing in his Doctrine (as our Apostle writeth to Titus) uncurruptness, gravity, sincerity, sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him.
showing in his Doctrine (as our Apostle Writeth to Titus) uncurruptness, gravity, sincerity, found speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him.
And thus much shall suffice us to have spoken concerning the name and nature of these spiritual gifts, by occasion of the title here given them, The manifestation of the Spirit.
And thus much shall suffice us to have spoken Concerning the name and nature of these spiritual Gifts, by occasion of the title Here given them, The manifestation of the Spirit.
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how we come to have a property in them, and by what right we can call them ours. The Conveyance is by deed of gifts; the manifestation of the Spirit is given to every man.
how we come to have a property in them, and by what right we can call them ours. The Conveyance is by deed of Gifts; the manifestation of the Spirit is given to every man.
Understand it not to be so much intended here, that every particular man hath the manifestation of the Spirit, (though that may also be true in some sence;) as that every man that hath the manifestation of the Spirit, hath it given him,
Understand it not to be so much intended Here, that every particular man hath the manifestation of the Spirit, (though that may also be true in Some sense;) as that every man that hath the manifestation of the Spirit, hath it given him,
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it is no part of our meaning to signifie each particular person so to do, (for there be many that learn neither of both;) but we may only intend to shew the received order of the things to be such,
it is no part of our meaning to signify each particular person so to do, (for there be many that Learn neither of both;) but we may only intend to show the received order of the things to be such,
as that every man that learneth both, learneth thut first. As we conceive his meaning, who directing us the way, to such or such a place, should tell us, Every man rideth this way;
as that every man that learneth both, learneth thut First. As we conceive his meaning, who directing us the Way, to such or such a place, should tell us, Every man rides this Way;
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It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whether every man have received a spiritual gift, or no:
It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whither every man have received a spiritual gift, or no:
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only thus much is directly intended that every man who hath received such a gift, hath received it by way of gift. All spiritual graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferiour helps that any way may conduce thereunto;
only thus much is directly intended that every man who hath received such a gift, hath received it by Way of gift. All spiritual graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferior helps that any Way may conduce thereunto;
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and no less wonderful the distribution of both gifts and offices. But all that variety is derived from one and the same fountain, the holy Spirit of God:
and no less wondered the distribution of both Gifts and Offices. But all that variety is derived from one and the same fountain, the holy Spirit of God:
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When we call them NONLATINALPHABET, Gratias gratis datas, gifts and graces, and manifestations of the Spirit; do we not by the use of those very names confess the receipt? For what more free than gift? and what less of debt or desert than grace? Heathen men indeed called the best of their perfections, NONLATINALPHABET, Habits: But Saint Iames hath taught us Christians a fitter name for ours, NONLATINALPHABET, gifts. They say they had them, and looked no farther:
When we call them, Gratias gratis datas, Gifts and graces, and manifestations of the Spirit; do we not by the use of those very names confess the receipt? For what more free than gift? and what less of debt or desert than grace? Heathen men indeed called the best of their perfections,, Habits: But Saint James hath taught us Christians a fitter name for ours,, Gifts. They say they had them, and looked no farther:
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And therefore this Apostle above, at Chap. 4. joyneth the having and the receipt together; as if he would have us behold them uno intuitu, and at once.
And Therefore this Apostle above, At Chap. 4. Joineth the having and the receipt together; as if he would have us behold them Uno intuitu, and At once.
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yet still in the last resolution there must be a receipt acknowledged: for even Nature it self in the last resolution is of Grace; for God gave thee that.
yet still in the last resolution there must be a receipt acknowledged: for even Nature it self in the last resolution is of Grace; for God gave thee that.
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But the truth is, the difference that is in men in regard of these gifts and abilities, ariseth neither from the power of Nature, nor from the merit of labour; otherwise than as God is pleased to use these as second causes under him:
But the truth is, the difference that is in men in regard of these Gifts and abilities, arises neither from the power of Nature, nor from the merit of labour; otherwise than as God is pleased to use these as second Causes under him:
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dividing his graces severally to every man as he will, (at the eleventh) and ' ' as it hath pleased him, (at verse 18. of this Chapter.) Nature is a necessary Agent,
dividing his graces severally to every man as he will, (At the eleventh) and ' ' as it hath pleased him, (At verse 18. of this Chapter.) Nature is a necessary Agent,
For can God be a debtor to any man? or hath any man given to him first, that it might be recompensed him again? As a lump of Clay lieth before the Potter; so is all mankind in the hand of God.
For can God be a debtor to any man? or hath any man given to him First, that it might be recompensed him again? As a lump of Clay lies before the Potter; so is all mankind in the hand of God.
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The Potter at his pleasure out of that lump frameth vessels of all sorts, of different shape, proportion, strength, fineness, capacity, as he thinketh good,
The Potter At his pleasure out of that lump frameth vessels of all sorts, of different shape, proportion, strength, fineness, capacity, as he Thinketh good,
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So God, after the good pleasure of his own will, out of mankind, as out of an untoward lump of Clay, (all of the same piece, equal in nature and desert ) maketh up Vessels for the use of his Sanctuary:
So God, After the good pleasure of his own will, out of mankind, as out of an untoward lump of Clay, (all of the same piece, equal in nature and desert) makes up Vessels for the use of his Sanctuary:
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by fitting several men with several gifts, more or less, greater or meaner, better or worse, according to the difference of those offices and employments for which he intended them.
by fitting several men with several Gifts, more or less, greater or meaner, better or Worse, according to the difference of those Offices and employments for which he intended them.
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and to whom can thy thanks for it be due, but to the giver? Sacrifice not to thine own nets, either of Nature or Endeavour; as if these Abilities were the manifestation of thine own spirit: but enlarge thy heart to magnifie the goodness and bounty of him who is Pater spirituum, the Father of the spirits of all flesh,
and to whom can thy thanks for it be due, but to the giver? Sacrifice not to thine own nets, either of Nature or Endeavour; as if these Abilities were the manifestation of thine own Spirit: but enlarge thy heart to magnify the Goodness and bounty of him who is Pater spirituum, the Father of the spirits of all Flesh,
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because, being a common Grace, and not of absolute Necessity for salvation, it may be in the wisdom of God (who best knoweth what is best and when) not expedient for thee,
Because, being a Common Grace, and not of absolute Necessity for salvation, it may be in the Wisdom of God (who best Knoweth what is best and when) not expedient for thee,
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Necessary Graces, such as are those of sanctification, pray for them absolutely, and thou shalt absolutely receive them, there needeth no conditional clause of Expediency in thy prayers for them;
Necessary Graces, such as Are those of sanctification, pray for them absolutely, and thou shalt absolutely receive them, there needs no conditional clause of Expediency in thy Prayers for them;
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But these may: and therefore as thou oughtest not to pray for them, but with all subjection of thy desires to his most holy and most wise appointments;
But these may: and Therefore as thou Ought not to pray for them, but with all subjection of thy Desires to his most holy and most wise appointments;
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But if it be expedient; it will not yet come for asking, unless it be asked aright. But let him pray in Faith, saith St. Iames: Whoso doth not, let not that man think to receive any good from the Lord.
But if it be expedient; it will not yet come for asking, unless it be asked aright. But let him pray in Faith, Says Saint James: Whoso does not, let not that man think to receive any good from the Lord.
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And the means which he hath ordained both for the obtaining, and the improving of spiritual gifts; are study, and industry, and diligent meditation. We must not now look,
And the means which he hath ordained both for the obtaining, and the improving of spiritual Gifts; Are study, and industry, and diligent meditation. We must not now look,
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as in the infancy of the Church, to have the teats put into our mouths, and to receive spiritual graces by immediate infusion: That manna, as one saith, was for the Wilderness. But now the Church is possessed of the Land,
as in the infancy of the Church, to have the teats put into our mouths, and to receive spiritual graces by immediate infusion: That manna, as one Says, was for the Wilderness. But now the Church is possessed of the Land,
You may call it wishing and woulding (and we have Proverbs against wishers and woulders; ) rather than Praying. Solomon accounteth the idle man's prayer no better,
You may call it wishing and woulding (and we have Proverbs against wishers and woulders;) rather than Praying. Solomon accounteth the idle Man's prayer no better,
Prayer without study, is presumption; and study without prayer, Atheism: the one bootless, the other fruitless. You take your books in vain into your hand,
Prayer without study, is presumption; and study without prayer, Atheism: the one bootless, the other fruitless. You take your books in vain into your hand,
when the Pilot is careful of both, to have his eye upon the compass, and his hand at the stern. Remember, these abilities you pray or study for, are the gifts of God:
when the Pilot is careful of both, to have his eye upon the compass, and his hand At the stern. remember, these abilities you pray or study for, Are the Gifts of God:
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but by ordinary means;) so not to be had merely for the labour; for then should it not be so much a gift, as a purchace. It was Simon Magus his error, to think that the gift of God might be purchased with Money:
but by ordinary means;) so not to be had merely for the labour; for then should it not be so much a gift, as a purchase. It was Simon Magus his error, to think that the gift of God might be purchased with Money:
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and it hath a spice of his sin, and so may go for a kind of Simony, for a man to think these spiritual gifts of God may be purchased with labour. You may rise up early,
and it hath a spice of his since, and so may go for a kind of Simony, for a man to think these spiritual Gifts of God may be purchased with labour. You may rise up early,
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and when you have done all, unless God give a blessing unto your endeavours, be as thin and meagre in regard of true and useful learning, as Pharaoh 's lean kine were after they had eaten the fat ones.
and when you have done all, unless God give a blessing unto your endeavours, be as thin and meager in regard of true and useful learning, as Pharaoh is lean kine were After they had eaten the fat ones.
I must now turn my speech more particularly to you to whom God hath vouchsafed the manifestation of his Spirit in a larger proportion than unto many of your brethren:
I must now turn my speech more particularly to you to whom God hath vouchsafed the manifestation of his Spirit in a larger proportion than unto many of your brothers:
or perhaps dealing with you yet more liberally, as Ioseph did with Benjamin, whose mess (though he were the youngest) he appointed to be five times as much as any of his brethrens.
or perhaps dealing with you yet more liberally, as Ioseph did with Benjamin, whose mess (though he were the youngest) he appointed to be five times as much as any of his Brothers'.
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It is needful that you of all others, should be eft ▪ soons put in remembrance, that those eminent manifestations of the Spirit you have, were given you First, it will be a good help to take down that swelling, which,
It is needful that you of all Others, should be eft ▪ soons put in remembrance, that those eminent manifestations of the Spirit you have, were given you First, it will be a good help to take down that swelling, which,
as an Aposteme in the body through rankness of blood, is so apt to ingender in the soul through abundance of knowledge; and to let out some of the corruption.
as an Aposteme in the body through rankness of blood, is so apt to engender in the soul through abundance of knowledge; and to let out Some of the corruption.
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and not to know it too much; to excel others in gifts, and not perk above them in self-conceit. S. Paul, who in all other things was sufficiently instructed, as well to abound,
and not to know it too much; to excel Others in Gifts, and not perk above them in self-conceit. S. Paul, who in all other things was sufficiently instructed, as well to abound,
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as to suffer need, was yet put very hard to it, when he was to try the mastery with this temptation, which arose from the abundance of revelations. If you find an aptness then in your selves, (and there is in your selves,
as to suffer need, was yet put very hard to it, when he was to try the mastery with this temptation, which arose from the abundance of revelations. If you find an aptness then in your selves, (and there is in your selves,
You may take the Receipt from him, who himself had had some experience of the Infirmity; even Saint Paul in the fourth of this Epistle, [ What hast thou, that thou hast not received? and if thou hast received it,
You may take the Receipt from him, who himself had had Some experience of the Infirmity; even Saint Paul in the fourth of this Epistle, [ What hast thou, that thou hast not received? and if thou hast received it,
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Indeed, where Laws bound us by Negative Precepts [ Hitherto thou mayest go, but further thou shalt not ] we must obey, and we may not exceed those bounds.
Indeed, where Laws bound us by Negative Precepts [ Hitherto thou Mayest go, but further thou shalt not ] we must obey, and we may not exceed those bounds.
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But where the Laws do barely enjoyn us to do somewhat, lest, having no Law to compel us, we should do just nothing; it can be no transgression of the Law to do more.
But where the Laws do barely enjoin us to do somewhat, lest, having no Law to compel us, we should do just nothing; it can be no Transgression of the Law to do more.
you must know your selves bound to do so much more good with them, and to stand chargeable with so much the deeper account for them Crescunt dona, crescunt rationes.
you must know your selves bound to do so much more good with them, and to stand chargeable with so much the Deeper account for them Crescunt dona, crescunt rationes.
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and if you have received ten talents, or five, for your meaner brothers one; when but one shall be required from him, you shall be answerable for ten or five For it is an equitable course, that to whom much is given, of him much should be required.
and if you have received ten Talents, or five, for your meaner Brother's one; when but one shall be required from him, you shall be answerable for ten or five For it is an equitable course, that to whom much is given, of him much should be required.
And at that great day, if you cannot make your accounts straight with your receipts, you shall certainly find that most true in this sence, which Solomon spake in another, Qui apponit scientiam, apponit dolorem:
And At that great day, if you cannot make your accounts straight with your receipts, you shall Certainly find that most true in this sense, which Solomon spoke in Another, Qui apponit scientiam, apponit dolorem:
Being in the Ministry, or other Calling, he is careful to exercise his gifts by praying with his family, praying with the sick, praying with other company upon such other occasions as may fall out.
Being in the Ministry, or other Calling, he is careful to exercise his Gifts by praying with his family, praying with the sick, praying with other company upon such other occasions as may fallen out.
He thinketh (and he thinketh well) that if he should do otherwise or less than he doth, he should not be able to discharge himself from the guilt of unfaithfulness, in not employing the talent he hath received to the best advantage, when the exercise of it might redound to the glory of the giver. Hitherto he is in the right:
He Thinketh (and he Thinketh well) that if he should do otherwise or less than he does, he should not be able to discharge himself from the guilt of unfaithfulness, in not employing the talon he hath received to the best advantage, when the exercise of it might redound to the glory of the giver. Hitherto he is in the right:
so long as he maketh his gift a Rule but to himself. But now, if this man shall stretch out this Rule unto all his brethren in the same Calling, by imposing upon them a necessity of doing the like;
so long as he makes his gift a Rule but to himself. But now, if this man shall stretch out this Rule unto all his brothers in the same Calling, by imposing upon them a necessity of doing the like;
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if he shall expect or exact from them, that they also should be able to commend unto God the necessities of their families, or the state of a sick person,
if he shall expect or exact from them, that they also should be able to commend unto God the necessities of their families, or the state of a sick person,
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For what is this else, but to lay heavier burdens upon mens shoulders, than they can stand under? to make our selves judges of other mens consciences, and our Abilities Rules of their Actions: yea,
For what is this Else, but to lay Heavier burdens upon men's shoulders, than they can stand under? to make our selves judges of other men's Consciences, and our Abilities Rules of their Actions: yea,
and like Pharaoh 's Task-masters, exacting the full tale of Bricks without sufficient allowance of materials? Shall he that hath a thousand a year, count him that hath but an hundred a Churl if he do not spend as much in his house weekly, keep as plentiful a table, and bear as much in every common charge, as himself? No less unreasonable is he that would bind his brother of inferiour gifts to the same frequency and method in preaching, to the same readiness and copiousness in praying, to the same necessity and measure in the performance of other duties; whereunto, according to those gifts he findeth in himself, he findeth himself bound.
and like Pharaoh is Taskmasters, exacting the full tale of Bricks without sufficient allowance of materials? Shall he that hath a thousand a year, count him that hath but an hundred a Churl if he do not spend as much in his house weekly, keep as plentiful a table, and bear as much in every Common charge, as himself? No less unreasonable is he that would bind his brother of inferior Gifts to the same frequency and method in preaching, to the same readiness and copiousness in praying, to the same necessity and measure in the performance of other duties; whereunto, according to those Gifts he finds in himself, he finds himself bound.
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First, thou hast no reason, whosoever thou art, to grudge at the scantness of thy gifts, or to repine at the Giver. How little soever God hath given thee, it is more than he owed thee.
First, thou hast no reason, whosoever thou art, to grudge At the scantness of thy Gifts, or to repine At the Giver. How little soever God hath given thee, it is more than he owed thee.
If the distribution of the Spirit were a matter of justice or of debt, God, we know, is no accepter of persons, and he would have given to thee as to another.
If the distribution of the Spirit were a matter of Justice or of debt, God, we know, is no accepter of Persons, and he would have given to thee as to Another.
may he not do as he will with his own? Secondly, since the manifestation of the Spirit is a matter of free gift; thou hast no cause to envy thy brother, whose portion is greater.
may he not do as he will with his own? Secondly, since the manifestation of the Spirit is a matter of free gift; thou hast no cause to envy thy brother, whose portion is greater.
If the whole body were hand, where were the going? and if the whole were eye, where were the hearing? or if the whole were any One member, where were the body? If the hand can work, which the foot cannot;
If the Whole body were hand, where were the going? and if the Whole were eye, where were the hearing? or if the Whole were any One member, where were the body? If the hand can work, which the foot cannot;
Thirdly, if thy gifts be mean, thou hast this comfort withal, that thy accounts will be so much the easier. Merchants that have the greatest dealings, are not ever the safest men.
Thirdly, if thy Gifts be mean, thou hast this Comfort withal, that thy accounts will be so much the Easier. Merchant's that have the greatest dealings, Are not ever the Safest men.
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If God hath given thee but one single talent, he will not require five; nor if five, ten. Fourthly, in the meanness of thy gifts thou mayest read thy self a daily Lecture of humility: and humility alone is a thing of more value,
If God hath given thee but one single talon, he will not require five; nor if five, ten. Fourthly, in the meanness of thy Gifts thou Mayest read thy self a daily Lecture of humility: and humility alone is a thing of more valve,
conceive it done, either for thy former unworthiness, and that should make thee humble; or for thy future good, and that should make thee also thankful. Lastly, remember what the Preacher saith in Eccles. 10. [ If the Iron be blunt,
conceive it done, either for thy former unworthiness, and that should make thee humble; or for thy future good, and that should make thee also thankful. Lastly, Remember what the Preacher Says in Eccles. 10. [ If the Iron be blunt,
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] Many men that are well left by their friends, and full of money; because they think they shall never see the bottom of it, take no care by any employment to encrease it,
] Many men that Are well left by their Friends, and full of money; Because they think they shall never see the bottom of it, take no care by any employment to increase it,
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It is almost incredible, what industry, and diligence, and exercise, and holy emulation (which our Apostle commendeth in the last Verse of this Chapter) are able to effect,
It is almost incredible, what industry, and diligence, and exercise, and holy emulation (which our Apostle commends in the last Verse of this Chapter) Are able to Effect,
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and in effect call him a fool, and a prodigal. Such a fool is every one, that guiding the feet of others into the way of peace, himself treadeth the paths that lead unto destruction;
and in Effect call him a fool, and a prodigal. Such a fool is every one, that guiding the feet of Others into the Way of peace, himself treadeth the paths that led unto destruction;
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and that preaching repentance unto others, himself becometh a Cast-away. He that hath a gift then, he should do well to look to his own, as well as to the profit of others: and as unto doctrine, so as well and first to take heed unto himself: that so doing he may save himself,
and that preaching Repentance unto Others, himself Becometh a Castaway. He that hath a gift then, he should do well to look to his own, as well as to the profit of Others: and as unto Doctrine, so as well and First to take heed unto himself: that so doing he may save himself,
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In Wisdom we cannot do less; but in Charity we are bound to do more than thus with our gifts. If our own profit only had been intended, NONLATINALPHABET, would have served the turn as well:
In Wisdom we cannot do less; but in Charity we Are bound to do more than thus with our Gifts. If our own profit only had been intended,, would have served the turn as well:
but the word here is NONLATINALPHABET, which importeth such a kind of profit as redoundeth to community, such as before in the 10th Chapter he professeth himself to have sought after [ Not seeking mine own profit, (he meaneth, not only his own) but the profit of many, that they may be saved.
but the word Here is, which imports such a kind of profit as redoundeth to community, such as before in the 10th Chapter he Professes himself to have sought After [ Not seeking mine own profit, (he means, not only his own) but the profit of many, that they may be saved.
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but these, though they would be used for the owners good also, yet were principally intended for the profit of others. You see then what a strong Obligation lieth upon every man that hath received the Spirit, conferre aliquid in publicum, to cast his gifts into the common treasury of the Church, to imploy his good parts and spiritual graces so,
but these, though they would be used for the owners good also, yet were principally intended for the profit of Others. You see then what a strong Obligation lies upon every man that hath received the Spirit, confer Aliquid in publicum, to cast his Gifts into the Common treasury of the Church, to employ his good parts and spiritual graces so,
as they may some way or other be profitable to his brethren and fellow-servants in Church and Commonwealth. It is an old received Canon, Beneficium propter officium. No man setteth a Steward over his house, only to receive his rents, and then to keep the monies in his hand,
as they may Some Way or other be profitable to his brothers and Fellow servants in Church and Commonwealth. It is an old received Canon, Beneficium propter officium. No man sets a Steward over his house, only to receive his rends, and then to keep the moneys in his hand,
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but it is the office of a good and wise Steward to give every of the houshold his appointed portion at the appointed seasons. And whoso receiveth a spiritual gift, ipso facto taketh upon him the office, and is bound to the duties of a Steward; As every man hath received the gift,
but it is the office of a good and wise Steward to give every of the household his appointed portion At the appointed seasons. And whoso receives a spiritual gift, ipso facto Takes upon him the office, and is bound to the duties of a Steward; As every man hath received the gift,
for the perfecting of the saints, for the work of the Ministry, for the edifying of the body of Christ, Ephes. 4. 11, 12. The members of the body are not every one for it self, but every one for other, and all for the whole. The stomach eateth, not to fill it self, but to nourish the body; the eye seeth, not to please it self, but to espy for the body; the foot moveth, not to exercise it self, but to carry the body; the hand worketh, not to help it self,
for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of christ, Ephesians 4. 11, 12. The members of the body Are not every one for it self, but every one for other, and all for the Whole. The stomach Eateth, not to fill it self, but to nourish the body; the eye sees, not to please it self, but to espy for the body; the foot moves, not to exercise it self, but to carry the body; the hand works, not to help it self,
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for the fit joyning together and compacting, and encreasing of the body to the edifying of it self in love. Now ye are the body of Christ, and members in particular.
for the fit joining together and compacting, and increasing of the body to the edifying of it self in love. Now you Are the body of christ, and members in particular.
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Now this necessity of employing spiritual gifts to the good and profit of others, ariseth first from the will and the intent of the Giver: my Text sheweth plainly what that intent was;
Now this necessity of employing spiritual Gifts to the good and profit of Others, arises First from the will and the intent of the Giver: my Text shows plainly what that intent was;
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or barely for shew; but for use: and the use, for which all these things were made and given, is edification. He that hath an estate made over to him in trust, and for uses, hath in equity therein no estate at all,
or barely for show; but for use: and the use, for which all these things were made and given, is edification. He that hath an estate made over to him in trust, and for uses, hath in equity therein no estate At all,
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Men of excellent parts, by slacking their zeal, to have lost their very Gifts; and by neglecting the use, to have lost the principal; finding a sensible decay in those powers, which they were slothful to bring into act. It is a just thing with the Father of Lights, when he hath lighted any man a candle, by bestowing spiritual Gifts upon him;
Men of excellent parts, by slacking their zeal, to have lost their very Gifts; and by neglecting the use, to have lost the principal; finding a sensible decay in those Powers, which they were slothful to bring into act. It is a just thing with the Father of Lights, when he hath lighted any man a candle, by bestowing spiritual Gifts upon him;
all without loss of figure, heat, or light. Had ever any man less knowledge, or wit, or learning, by teaching of others? had he not rather more? The more wise the Preacher was, the more he taught the people knowledge, saith Solomon, Eccles. 12. and certainly the more he taught them knowledge, the more his own wisdom increased.
all without loss of figure, heat, or Light. Had ever any man less knowledge, or wit, or learning, by teaching of Others? had he not rather more? The more wise the Preacher was, the more he taught the people knowledge, Says Solomon, Eccles. 12. and Certainly the more he taught them knowledge, the more his own Wisdom increased.
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As the Widow's oil increased, not in the Vessel, but by pouring out: and as the barley bread in the Gospel multiplied, not in the whole loaf, but by breaking and distributing;
As the Widow's oil increased, not in the Vessel, but by pouring out: and as the Barley bred in the Gospel multiplied, not in the Whole loaf, but by breaking and distributing;
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the talent gathereth nothing in the napkin, unless it be rust and canker; but travelling in the bank, besides the good it doth as it passeth to and fro, it ever returneth home with increase.
the talon gathereth nothing in the napkin, unless it be rust and canker; but traveling in the bank, beside the good it does as it passes to and from, it ever returns home with increase.
Thirdly, our own unsufficiency to all offices, and the need we have of other mens Gifts, must enforce us to lend them the help and comfort of ours. God hath so distributed the variety of his gifts with singular wisdom, that there is no man so mean, but his service may be useful to the greatest: nor any man so eminent, but he may sometimes stand in need of the meanest of his brethren:
Thirdly, our own unsufficiency to all Offices, and the need we have of other men's Gifts, must enforce us to lend them the help and Comfort of ours. God hath so distributed the variety of his Gifts with singular Wisdom, that there is no man so mean, but his service may be useful to the greatest: nor any man so eminent, but he may sometime stand in need of the Meanest of his brothers:
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As in a building, the stones help one another, every lower stone supporting the higher from falling to the ground, and every higher stone saving the lower from taking wet; and as in the body, every member lendeth some supply to the rest,
As in a building, the stones help one Another, every lower stone supporting the higher from falling to the ground, and every higher stone Saving the lower from taking wet; and as in the body, every member dares Some supply to the rest,
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so in the spiritual building, and mystical body of the Church, God hath so tempered the parts, each having his use, and each his defects: that there should be no Schism in the body,
so in the spiritual building, and mystical body of the Church, God hath so tempered the parts, each having his use, and each his defects: that there should be no Schism in the body,
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mutually covenanting the Blind to carry the Lame, and the Lame to direct the Blind; that so the Blind might find his way by the others Eyes, and the Lame walk therein upon the other's Legs. When a man is once come to that all-sufficiency in himself,
mutually covenanting the Blind to carry the Lame, and the Lame to Direct the Blind; that so the Blind might find his Way by the Others Eyes, and the Lame walk therein upon the other's Legs. When a man is once come to that All-sufficiency in himself,
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let him then keep his gifts to himself: but let him in the mean time remember, he must employ them to the advantage of his master, and to the benefit of his brother [ The manifestation of the spirit is given to every man to profit withal. ]
let him then keep his Gifts to himself: but let him in the mean time Remember, he must employ them to the advantage of his master, and to the benefit of his brother [ The manifestation of the Spirit is given to every man to profit withal. ]
who instead of employing them to the profit, bend those gifts they have received, (whether spiritual or temporal ) to the ruine and destruction of their brethren.
who instead of employing them to the profit, bend those Gifts they have received, (whither spiritual or temporal) to the ruin and destruction of their brothers.
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Instead of winning souls to Heaven; with busie and cursed diligence compassing Sea and Land, to draw Proselytes to the Devil: and instead of raising up seed to their elder brother Christ, seeking to make their brethren (if it were possible) ten times more the children of Hell than themselves.
Instead of winning Souls to Heaven; with busy and cursed diligence compassing Sea and Land, to draw Proselytes to the devil: and instead of raising up seed to their elder brother christ, seeking to make their brothers (if it were possible) ten times more the children of Hell than themselves.
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Wisdom that is hid, and a treasure that is not seen, what profit is in them both? O then, do not knit up your Masters talent in a Napkin, smother not his light under a bushel;
Wisdom that is hid, and a treasure that is not seen, what profit is in them both? Oh then, do not knit up your Masters talon in a Napkin, smother not his Light under a bushel;
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Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and duty which God expecteth, which the necessity of the Church challengeth, which the measure of your gifts promiseth, which the condition of your calling exacteth from you.
Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and duty which God Expects, which the necessity of the Church Challengeth, which the measure of your Gifts promises, which the condition of your calling exacteth from you.
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Thirdly, since the end of all gifts is to profit: aim most at those gifts that will profit most; and endeavour so to frame those you have in the exercise of them,
Thirdly, since the end of all Gifts is to profit: aim most At those Gifts that will profit most; and endeavour so to frame those you have in the exercise of them,
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as they may be likeliest to bring profit to those that shall partake of them. Covet earnestly the best gifts, saith my Apostle at the last verse of this Chapter:
as they may be likeliest to bring profit to those that shall partake of them. Covet earnestly the best Gifts, Says my Apostle At the last verse of this Chapter:
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and you have his Comment upon that Text in the first verse of the fourteenth Chapter, Covet spiritual Gifts, NONLATINALPHABET, but rather that ye may prophesie.
and you have his Comment upon that Text in the First verse of the fourteenth Chapter, Covet spiritual Gifts,, but rather that you may prophesy.
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And by prophesying, he meaneth the instruction of the Church, and people of God in the needful doctrines of Faith towards God, Repentance from dead works,
And by prophesying, he means the instruction of the Church, and people of God in the needful doctrines of Faith towards God, Repentance from dead works,
and new and holy Obedience. It is one stratagem of the Arch enemy of mankind, (and when we know his wiles, we may the better be able to defeat him, ) by busying men of great and useful parts in by matters, and things of lesser consequence, to divert them from following that unum necessarium, that which should be the main in all our endeavours, the beating down of sin, the planting of Faith and the reformation of manners. Controversies, I confess, are necessary, the tongues necessary, Histories necessary, Philosophy and the Arts necessary, other Knowledge of all sorts necessary in the Church: for Truth must be maintained, Scripture-phrases opened, Heresie confuted, the mouths of Adversaries stopped, Schisms and Novelties suppressed.
and new and holy obedience. It is one stratagem of the Arch enemy of mankind, (and when we know his wiles, we may the better be able to defeat him,) by busying men of great and useful parts in by matters, and things of lesser consequence, to divert them from following that Unum Necessary, that which should be the main in all our endeavours, the beating down of since, the planting of Faith and the Reformation of manners. Controversies, I confess, Are necessary, the tongues necessary, Histories necessary, Philosophy and the Arts necessary, other Knowledge of all sorts necessary in the Church: for Truth must be maintained, Scripture-phrases opened, Heresy confuted, the mouths of Adversaries stopped, Schisms and Novelties suppressed.
that is it must poise our judgments, settle our consciences, direct our lives, mortifie our corruptions, encrease our graces, strengthen our comforts, save our souls. Hoc opus, hoc studium:
that is it must poise our Judgments, settle our Consciences, Direct our lives, mortify our corruptions, increase our graces, strengthen our comforts, save our Souls. Hoc opus, hoc studium:
This is a faithful saying, and these things I will that thou affirm constantly (saith S. Paul to Titus) that they which have believed in God might be careful to maintain good works:
This is a faithful saying, and these things I will that thou affirm constantly (Says S. Paul to Titus) that they which have believed in God might be careful to maintain good works:
You cannot do more good unto the Church of God, you cannot more profit the people of God, by your gifts; than by pressing effectually these two great points, Faith, and good Works. These are good and profitable unto men.
You cannot do more good unto the Church of God, you cannot more profit the people of God, by your Gifts; than by pressing effectually these two great points, Faith, and good Works. These Are good and profitable unto men.
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I might here add other Inferences from this point, as namely, since the manifestation of the Spirit is given to every one of us, chiefly for this end, that we may profit the people with it, that therefore fourthly, in our preaching we should rather seek to profit our hearers,
I might Here add other Inferences from this point, as namely, since the manifestation of the Spirit is given to every one of us, chiefly for this end, that we may profit the people with it, that Therefore fourthly, in our preaching we should rather seek to profit our hearers,
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and so direct our hearts, and tongues, and endeavours in the exercise and manifestation thereof, that by his good blessing upon our labours we may be enabled to advance his Glory, propagate his Truth, benefit his Church, discharge a good Conscience in the mean time,
and so Direct our hearts, and tongues, and endeavours in the exercise and manifestation thereof, that by his good blessing upon our labours we may be enabled to advance his Glory, propagate his Truth, benefit his Church, discharge a good Conscience in the mean time,
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That there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evil, a single defect in any one condition alone will suffice.
That there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evil, a single defect in any one condition alone will suffice.
If we propose not to our selves a right end, or if we pitch not upon proper and convenient means for the attaining of that end, or if we pursue not these means in a due manner, or if we observe not exactly every material circumstance in the whole pursuit;
If we propose not to our selves a right end, or if we pitch not upon proper and convenient means for the attaining of that end, or if we pursue not these means in a due manner, or if we observe not exactly every material circumstance in the Whole pursuit;
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if we fail but in any one point, the action, though it should be in every other respect such as it ought to be, by that one defect becometh wholly sinful. Nay more, not only a true and real, but even, a supposed and imaginary defect, the bare opinion of unlawfulness, is able to vitiate the most justifiable act,
if we fail but in any one point, the actium, though it should be in every other respect such as it ought to be, by that one defect Becometh wholly sinful. Nay more, not only a true and real, but even, a supposed and imaginary defect, the bore opinion of unlawfulness, is able to vitiate the most justifiable act,
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but to him that esteemeth any thing to be unclean, to him it is unclean, at the 14. verse of this Chapter ] Nay yet more, not only a setled opinion that the thing we do is unlawful,
but to him that esteems any thing to be unclean, to him it is unclean, At the 14. verse of this Chapter ] Nay yet more, not only a settled opinion that the thing we do is unlawful,
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but the very suspension of our judgment, and the doubtfulness of our minds, whether we may lawfully do it or no, maketh it sometimes unlawful to be done (of us,) and if we do it, sinful.
but the very suspension of our judgement, and the doubtfulness of our minds, whither we may lawfully do it or no, makes it sometime unlawful to be done (of us,) and if we do it, sinful.
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The ground whereof, the Apostle delivereth in a short and full Aphorism; and concludeth the whole Chapter with it in the words of the Text, [ For whatsoever is not of Faith, is sin. ]
The ground whereof, the Apostle Delivereth in a short and full Aphorism; and Concludeth the Whole Chapter with it in the words of the Text, [ For whatsoever is not of Faith, is since. ]
Many excellent Instructions there are, scattered throughout the whole Chapter, most of them concerning the right use of that Liberty we have unto things of indifferent nature well worthy our Christian Consideration,
Many excellent Instructions there Are, scattered throughout the Whole Chapter, most of them Concerning the right use of that Liberty we have unto things of indifferent nature well worthy our Christian Consideration,
by so much is the mischief greater if it be, and accordingly our care ought to be so much the greater that it be not, either misunderstood, or misapplyed. Quod non ex fide peccatum: that is the rule.
by so much is the mischief greater if it be, and accordingly our care ought to be so much the greater that it be not, either misunderstood, or misapplied. Quod non ex fide peccatum: that is the Rule.
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But I find three especially looked at by those, who either purposely or occasionally have had to do with this Text: each of which we shall examine in their Order.
But I find three especially looked At by those, who either purposely or occasionally have had to do with this Text: each of which we shall examine in their Order.
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First and most usually, especially in the Apostolical writings, the word Faith is used to signifie that Theological vertue, or gracious habit, whereby we embrace with our minds and affections the Lord Iesus Christ, as the only begotten Son of God,
First and most usually, especially in the Apostolical writings, the word Faith is used to signify that Theological virtue, or gracious habit, whereby we embrace with our minds and affections the Lord Iesus christ, as the only begotten Son of God,
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It is that which is commonly called a lively or justifying Faith: whereunto are ascribed in holy Writ those many gracious effects, of purifying the heart, adoption, justification, life, joy, peace, salvation, &c. Not as to their proper and primary cause; but as to the instrument, whereby we apprehend and apply Christ, whose merits and spirit are the true causes of all those blessed effects. And in this notion many of our later Divines seem to understand it in our present Text: whilst they alledge it for the confirmation of this Position, that All the works (even the best works) of Unbelievers are sins.
It is that which is commonly called a lively or justifying Faith: whereunto Are ascribed in holy Writ those many gracious effects, of purifying the heart, adoption, justification, life, joy, peace, salvation, etc. Not as to their proper and primary cause; but as to the Instrument, whereby we apprehend and apply christ, whose merits and Spirit Are the true Causes of all those blessed effects. And in this notion many of our later Divines seem to understand it in our present Text: while they allege it for the confirmation of this Position, that All the works (even the best works) of Unbelievers Are Sins.
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according to the doctrine of our Church in the thirteenth Article of her Confession, and according to the tenour of those Scriptures whereon that doctrine is grounded, viz. Matth. 12. 33. Rom. 8. 8. Tit. 1. 15. Heb. 11. 6, &c. Howbeit I take it (with subjection of judgment) that that Conclusion, what truth soever it may have in it self, hath yet no direct foundation in this Text. The Verb NONLATINALPHABET to believe, and the Noun NONLATINALPHABET, faith or belief, are both of them found sundry times in this Chapter:
according to the Doctrine of our Church in the thirteenth Article of her Confessi, and according to the tenor of those Scriptures whereon that Doctrine is grounded, viz. Matthew 12. 33. Rom. 8. 8. Tit. 1. 15. Hebrew 11. 6, etc. Howbeit I take it (with subjection of judgement) that that Conclusion, what truth soever it may have in it self, hath yet no Direct Foundation in this Text. The Verb to believe, and the Noun, faith or belief, Are both of them found sundry times in this Chapter:
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yet seem not to signifie in any place thereof, either the Verb the Act, or the Noun the habit, of this saving or justifying Faith, of which we now speak.
yet seem not to signify in any place thereof, either the Verb the Act, or the Noun the habit, of this Saving or justifying Faith, of which we now speak.
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and for the arming of all my brethren, as well of the Clergy as Laity, against a common and plausible errour, that neither they teach it, nor these receive it;
and for the arming of all my brothers, as well of the Clergy as Laity, against a Common and plausible error, that neither they teach it, nor these receive it;
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must therefore needs be understood of such a perswasion of judgment concerning such lawfulness as is opposite to such doubting. Which kind of Faith may be found in a meer heathen man: who never having heard the least syllable of the mystery of Salvation by Christ, may yet be assured out of clear evidence of reason, that many of the things he doth are such as he may and ought to do.
must Therefore needs be understood of such a persuasion of judgement Concerning such lawfulness as is opposite to such doubting. Which kind of Faith may be found in a mere heathen man: who never having herd the least syllable of the mystery of Salvation by christ, may yet be assured out of clear evidence of reason, that many of the things he does Are such as he may and ought to do.
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And as it may be found in a meer heathen man, so it may be wanting in a true believer: who stedfastly resting upon the blood of Christ for his eternal redemption, may yet through the strength of temptation, sway of passion,
And as it may be found in a mere heathen man, so it may be wanting in a true believer: who steadfastly resting upon the blood of christ for his Eternal redemption, may yet through the strength of temptation, sway of passion,
or other distemper or subreption incident to humane frailty, do some particular act or acts, of the lawfulness whereof he is not sufficiently perswaded.
or other distemper or subreption incident to humane frailty, do Some particular act or acts, of the lawfulness whereof he is not sufficiently persuaded.
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The Apostle then here speaking of such a Faith as may be both found in an unbeliever, and also wanting in a true believer, it appeareth that by Faith he meaneth not that justifying Faith, which maketh a true believer to differ from an unbeleiver; but the word must be understood in some other notion.
The Apostle then Here speaking of such a Faith as may be both found in an unbeliever, and also wanting in a true believer, it appears that by Faith he means not that justifying Faith, which makes a true believer to differ from an unbeliever; but the word must be understood in Some other notion.
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Yet thus much I may add withal in the behalf of those worthy men that have alledged this Scripture for the purpose aforesaid, to excuse them from the imputation of having (at least wilfully ) handled the Word of God deceitfully.
Yet thus much I may add withal in the behalf of those worthy men that have alleged this Scripture for the purpose aforesaid, to excuse them from the imputation of having (At least wilfully) handled the Word of God deceitfully.
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And common equity will not that men should be presently condemned, if they should sometimes confirm a point from a place of Scripture not altogether pertinent,
And Common equity will not that men should be presently condemned, if they should sometime confirm a point from a place of Scripture not altogether pertinent,
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especially so long as the substance of what they write is according to the analogy of Faith and Godliness. Secondly, that albeit these words in their most proper and immediate sense will not necessarily enforce that Conclusion: yet it may seem deducible there-from with the help of some topical arguments, and by more remote inferences; as some learned men have endeavoured to shew, not altogether improbable.
especially so long as the substance of what they write is according to the analogy of Faith and Godliness. Secondly, that albeit these words in their most proper and immediate sense will not necessarily enforce that Conclusion: yet it may seem deducible therefrom with the help of Some topical Arguments, and by more remote inferences; as Some learned men have endeavoured to show, not altogether improbable.
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The Rhemists themselves confess it of S. Augustine: to whom they might have added also S. Prosper, and (whose authority alone is enough to stop their mouths for ever) Leo Bishop of Rome, who have all cited these words for the self same purpose.
The Rhemists themselves confess it of S. Augustine: to whom they might have added also S. Prosper, and (whose Authority alone is enough to stop their mouths for ever) Leo Bishop of Rome, who have all cited these words for the self same purpose.
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There is a second acception of the word Faith: put either for the whole system of that truth which God hath been pleased to reveal to his Church in the Scriptures of the old and new Testament, or some part thereof:
There is a second acception of the word Faith: put either for the Whole system of that truth which God hath been pleased to reveal to his Church in the Scriptures of the old and new Testament, or Some part thereof:
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In which signification some conceiving the words of this Text to be meant do hence infer a false and dangerous conclusion; which yet they would obtrude upon the Christian Church as an undoubted principle of truth, That men are bound for every particular action they do, to have direction and warrant from the written word of God, or else they sin in the doing of it.
In which signification Some conceiving the words of this Text to be meant do hence infer a false and dangerous conclusion; which yet they would obtrude upon the Christian Church as an undoubted principle of truth, That men Are bound for every particular actium they do, to have direction and warrant from the written word of God, or Else they sin in the doing of it.
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For (say they) faith must be grounded upon the word of God ( Faith cometh by hearing, and hearing by the word of God, Rom. 10.) Where there is no Word then, there can be no Faith: and then, by the Apostles doctrine, that which is done without the Word to warrant it, must needs be sin,
For (say they) faith must be grounded upon the word of God (Faith comes by hearing, and hearing by the word of God, Rom. 10.) Where there is no Word then, there can be no Faith: and then, by the Apostles Doctrine, that which is done without the Word to warrant it, must needs be since,
and occasion their mis-censures. But as God himself, so the Holy Word of God is so full of all requisite perfection, that it needeth not to beg honour from an untruth. ( Will you speak wickedly for God? Or talk deceitfully for him? ) I hold it very needful therefoe, both for the vindicating of my Text from a common abuse,
and occasion their miscensures. But as God himself, so the Holy Word of God is so full of all requisite perfection, that it needs not to beg honour from an untruth. (Will you speak wickedly for God? Or talk deceitfully for him?) I hold it very needful Therefore, both for the vindicating of my Text from a Common abuse,
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and many have understood it, (for it is capable of a good interpretation, wherein it may be allowed;) First, is utterly devoid of Truth; and Secondly, draweth after it many dangerous consequents and evil effects;
and many have understood it, (for it is capable of a good Interpretation, wherein it may be allowed;) First, is utterly devoid of Truth; and Secondly, draws After it many dangerous consequents and evil effects;
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Which if they would understand only of the substantials of Gods worship, and of the exercises of spiritual and supernatural graces, the assertion were true and sound:
Which if they would understand only of the substantials of God's worship, and of the exercises of spiritual and supernatural graces, the assertion were true and found:
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Upon which ground we heartily reject all humane Traditions, devised and intended as supplements to the Doctrine of Faith contained in the Bible, and annexed as Codicils to the Holy Testament of Christ,
Upon which ground we heartily reject all humane Traditions, devised and intended as supplements to the Doctrine of Faith contained in the bible, and annexed as Codicils to the Holy Testament of christ,
Whether in the choice and use of such things we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion: but that we must be able, (and are so bound to do,
Whither in the choice and use of such things we may not be sometime sufficiently guided by the Light of reason and the Common rules of discretion: but that we must be able, (and Are so bound to do,
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Before the Scriptures were written, it pleased God by visions, and dreams, and other like revelations, immediately to make known his good pleasure to the Patriarchs and Prophets, and by them unto the people:
Before the Scriptures were written, it pleased God by visions, and dreams, and other like revelations, immediately to make known his good pleasure to the Patriarchs and prophets, and by them unto the people:
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which kind of Revelations served them to all the same intents and purposes, whereto the sacred Scriptures now do us, viz. to instruct them what they should believe and do for his better service, and the furtherance of their own Salvations. Now as it were unreasonable for any man to think, that they either had or did expect an immediate revelation from God every time they eat, or drank, or bought, or sold, or did any other of the common actions of life,
which kind of Revelations served them to all the same intents and Purposes, whereto the sacred Scriptures now do us, viz. to instruct them what they should believe and do for his better service, and the furtherance of their own Salvations. Now as it were unreasonable for any man to think, that they either had or did expect an immediate Revelation from God every time they eat, or drank, or bought, or sold, or did any other of the Common actions of life,
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Certainly, God never infused any power into any creature, whereof he intended not some use. Else what shall we say of the Indies and other barbarous Nations, to whom God never vouchsafed the lively Oracles of his written word? Must we think that they were left a lawless people, without any Rule at all whereby to order their actions? How then come they to be guilty of transgression? for where there is no Law, there can be no transgression. Or how cometh it about that their consciences should at any time or in any case either accuse them,
Certainly, God never infused any power into any creature, whereof he intended not Some use. Else what shall we say of the Indies and other barbarous nations, to whom God never vouchsafed the lively Oracles of his written word? Must we think that they were left a lawless people, without any Rule At all whereby to order their actions? How then come they to be guilty of Transgression? for where there is no Law, there can be no Transgression. Or how comes it about that their Consciences should At any time or in any case either accuse them,
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but grant it we must) then we must also of necessity grant that there is some other Rule for humane actions besides the written word: for that we presupposed these nations to have wanted.
but grant it we must) then we must also of necessity grant that there is Some other Rule for humane actions beside the written word: for that we presupposed these Nations to have wanted.
Which Rule what other could it be, than the Law of Nature and of right Reason, imprinted in their hearts? Which is as truly the Law and Word of God, as is that which is printed in our Bibles. So long as our actions are warranted either by the one or the other, we cannot be said to want the warrant of Gods word:
Which Rule what other could it be, than the Law of Nature and of right Reason, imprinted in their hearts? Which is as truly the Law and Word of God, as is that which is printed in our Bibles. So long as our actions Are warranted either by the one or the other, we cannot be said to want the warrant of God's word:
Nec differt, Scripturâ an ratione consistat, saith Tertullian; it mattereth not much from whether of both we have our direction, so long as we have it from either.
Nec Differt, Scripturâ an ratione consistat, Says Tertullian; it mattereth not much from whither of both we have our direction, so long as we have it from either.
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They who think to salve the matter by this mitigation; That at leastwise our actions ought to be framed according to those General rules of the Law of nature, which are here and there in the Scriptures dispensedly contained; (as viz. That we should do as we would be done to;
They who think to salve the matter by this mitigation; That At leastwise our actions ought to be framed according to those General rules of the Law of nature, which Are Here and there in the Scriptures dispensedly contained; (as viz. That we should do as we would be done to;
That nothing be done against conscience, and the like:) speak somewhat indeed to the truth, but little to the purpose. For they consider not, First, that these general rules are but occasionally and incidentally mentioned in Scripture;
That nothing be done against conscience, and the like:) speak somewhat indeed to the truth, but little to the purpose. For they Consider not, First, that these general rules Are but occasionally and incidentally mentioned in Scripture;
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rather to manifest unto us a former, than to lay upon us a new obligation. Secondly, that those Rules had been of force for the ordering of mens actions though the Scripture had never expressed them:
rather to manifest unto us a former, than to lay upon us a new obligation. Secondly, that those Rules had been of force for the ordering of men's actions though the Scripture had never expressed them:
and were of such force, before those Scriptures were written, wherein they are now expressed. For they bind not originally quà scripta, but quà justa; because they are righteous, not because they are written. Thirdly, that an action comformable to these general rules might not be condemned as sinful, although the doer thereof should look at those rules meerly as they are the dictates of the law of nature; and should not be able to vouch his warrant for it from any place of Scripture, neither should have at the time of the doing thereof any present thought or consideration of any such place.
and were of such force, before those Scriptures were written, wherein they Are now expressed. For they bind not originally quà Scripta, but quà Justa; Because they Are righteous, not Because they Are written. Thirdly, that an actium conformable to these general rules might not be condemned as sinful, although the doer thereof should look At those rules merely as they Are the dictates of the law of nature; and should not be able to vouch his warrant for it from any place of Scripture, neither should have At the time of the doing thereof any present Thought or consideration of any such place.
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because those rules are contained in the word: then it will follow, that before those particular Scriptures were written wherein any of those rules are first delivered, every action done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had been a sin.
Because those rules Are contained in the word: then it will follow, that before those particular Scriptures were written wherein any of those rules Are First Delivered, every actium done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had been a since.
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So that by this doctrine it had been a sin (before the writing of S. Matthew's Gospel ) for any man to have done to others as he would they should do to him;
So that by this Doctrine it had been a since (before the writing of S. Matthew's Gospel) for any man to have done to Others as he would they should do to him;
and it had been a sin (before the writing of the former Epistle to the Corinthians ) for any man to have done any thing decently and orderly; supposing these two rules to be in those two places first mentioned:
and it had been a since (before the writing of the former Epistle to the Corinthians) for any man to have done any thing decently and orderly; supposing these two rules to be in those two places First mentioned:
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First, it filleth mens heads with many superstitious conceits, making them to cast impurity upon sundry things, which yet are lawful to as many as use them lawfully.
First, it fills men's Heads with many superstitious conceits, making them to cast impurity upon sundry things, which yet Are lawful to as many as use them lawfully.
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For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whether either of the two ways it be done, either by requiring it as necessary, or by forbidding it as unlawful. He that condemneth a thing as utterly unlawful, which yet indeed is indifferent, and so lawful, is guilty of superstition, as well as he that enjoineth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary.
For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whither either of the two ways it be done, either by requiring it as necessary, or by forbidding it as unlawful. He that Condemneth a thing as utterly unlawful, which yet indeed is indifferent, and so lawful, is guilty of Superstition, as well as he that enjoins a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary.
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They of the Church of Rome, and some in our Church, as they go upon quite contrary grounds, yet both false; so they run into quite contrary errors, and both superstitious. They decline too much on the left hand, denying to the holy Scripture that perfection which of right it ought to have;
They of the Church of Rome, and Some in our Church, as they go upon quite contrary grounds, yet both false; so they run into quite contrary errors, and both superstitious. They decline too much on the left hand, denying to the holy Scripture that perfection which of right it ought to have;
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From which Superstition proceedeth in the second place uncharitable censuring: as evermore they that are the most superstitious, are the most supercilious. No such severe censures of our blessed Saviours person and actions,
From which Superstition Proceedeth in the second place uncharitable censuring: as evermore they that Are the most superstitious, Are the most supercilious. No such severe censures of our blessed Saviors person and actions,
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In this Chapter, the special fault, which the Apostle blameth in the weak ones (who were somewhat superstitiously affected,) was their rash and uncharitable judging of their brethren.
In this Chapter, the special fault, which the Apostle blameth in the weak ones (who were somewhat superstitiously affected,) was their rash and uncharitable judging of their brothers.
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they that so liberally condemn their brethren of prophaneness, are by them again as freely flouted for their preciseness: and so whiles both parties please themselves in their own ways, they cease not mutually to provoke and scandalize and exasperate the one the other, pursuing their private spleens so far, till they break out into open contentions and oppositions.
they that so liberally condemn their brothers of profaneness, Are by them again as freely flouted for their preciseness: and so while both parties please themselves in their own ways, they cease not mutually to provoke and scandalise and exasperate the one the other, pursuing their private spleens so Far, till they break out into open contentions and oppositions.
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They judged one another, and despised one another, to the great disturbance of the Churches Peace: which gave occasion to our Apostle's whole discourse in this Chapter.
They judged one Another, and despised one Another, to the great disturbance of the Churches Peace: which gave occasion to our Apostle's Whole discourse in this Chapter.
And how far the like censurings and despisings have imbittered the spirits, and whetted both the tongues and pens of learned men one against another in our own Church;
And how Far the like censurings and despisings have imbittered the spirits, and whetted both the tongues and pens of learned men one against Another in our own Church;
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the stirs that have been long since raised, and are still upheld by the factious Opposers against our Ecclesiastical Constitutions, Government, and Ceremonies, will not suffer us to be ignorant.
the stirs that have been long since raised, and Are still upheld by the factious Opposers against our Ecclesiastical Constitutions, Government, and Ceremonies, will not suffer us to be ignorant.
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Fourthly, let that doctrine be once admitted, and all humane authority will soon be despised. The command of Parents, Masters and Princes, which many times require both secrecy and expedition, shall be taken into slow deliberation:
Fourthly, let that Doctrine be once admitted, and all humane Authority will soon be despised. The command of Parents, Masters and Princes, which many times require both secrecy and expedition, shall be taken into slow deliberation:
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yea, rather troublesome and odious, that is over-curious in discussing the commands of superiours, boggling at every thing that is enjoyned, requiring a why for every wherefore, and unwilling to stir until the unlawfulness and expediency of the thing commanded shall be demonstrated by some manifest reason, or undoubted authority from the Scriptures.
yea, rather troublesome and odious, that is overcurious in discussing the commands of superiors, boggling At every thing that is enjoined, requiring a why for every Wherefore, and unwilling to stir until the unlawfulness and expediency of the thing commanded shall be demonstrated by Some manifest reason, or undoubted Authority from the Scriptures.
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Lastly, the admitting of this doctrine would cast such a snare upon men of weak judgments, but tender consciences, as they should never be able to unwind themselves thereout again.
Lastly, the admitting of this Doctrine would cast such a snare upon men of weak Judgments, but tender Consciences, as they should never be able to unwind themselves thereout again.
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Mens daily occasions for themselves or friends, and the necessities of common life, require the doing of a thousand things within the compass of a few days;
Men's daily occasions for themselves or Friends, and the necessities of Common life, require the doing of a thousand things within the compass of a few days;
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for which it would puzzle the best Textman that liveth, readily to bethink himself of a sentence in the Bible, clear enough to satisfie a scrupulous conscience of the lawfulness and expediency of what he is about to do:
for which it would puzzle the best Textman that lives, readily to bethink himself of a sentence in the bible, clear enough to satisfy a scrupulous conscience of the lawfulness and expediency of what he is about to do:
In which cases, if he should be bound to suspend his resolution, and delay to do that which his own reason would tell him were presently needful to be done,
In which cases, if he should be bound to suspend his resolution, and Delay to do that which his own reason would tell him were presently needful to be done,
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what stops would it make in the course of his whole life? what languishings in the duties of his calling? how would it fill him with doubts and irresolutions, lead him into a maze of uncertainties, entangle him in a world of woful perplexities, and (without the great mercy of God,
what stops would it make in the course of his Whole life? what languishings in the duties of his calling? how would it fill him with doubts and irresolutions, led him into a maze of uncertainties, entangle him in a world of woeful perplexities, and (without the great mercy of God,
and better instruction) plunge him irrecoverably into the gulph of despair? Since the chief end of the publication of the Gospel, is to comfort the hearts,
and better instruction) plunge him irrecoverably into the gulf of despair? Since the chief end of the publication of the Gospel, is to Comfort the hearts,
and to revive and refresh the spirits of God's people with the glad tidings of liberty from the spirit of bondage and fear, and of gracious acceptance with their God; to anoint them with the oyl of gladness, giving them beauty for ashes, and instead of sackcloth, girding them with joy:
and to revive and refresh the spirits of God's people with the glad tidings of liberty from the Spirit of bondage and Fear, and of gracious acceptance with their God; to anoint them with the oil of gladness, giving them beauty for Ashes, and instead of Sackcloth, girding them with joy:
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we may well suspect that doctrine not to be Evangelical, which thus setteth the consciences of men upon the rack, tortureth them with continual fears and perplexities, and prepareth them thereby unto hellish despair.
we may well suspect that Doctrine not to be Evangelical, which thus sets the Consciences of men upon the rack, tortureth them with continual fears and perplexities, and Prepareth them thereby unto hellish despair.
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These are the grievous effects and pernicious consequents that will follow upon their Opinion, who hold, That we must have warrant from the Scripture for every thing whatsoever we do;
These Are the grievous effects and pernicious consequents that will follow upon their Opinion, who hold, That we must have warrant from the Scripture for every thing whatsoever we do;
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not only in spiritual things, (wherein alone it is absolutely true) nor yet only in other matters of weight, though they be not spiritual (for which perhaps there might be some colour) but also in the common affairs of life,
not only in spiritual things, (wherein alone it is absolutely true) nor yet only in other matters of weight, though they be not spiritual (for which perhaps there might be Some colour) but also in the Common affairs of life,
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Yet for that the Patrons of this Opinion build themselves as much upon the authority of this present Text, as upon any other passage of Scripture whatsoever (which is the reason why we have stood thus long upon the examination of it:) we are therefore in the next place to clear the Text from that their mis-interpretation. The force of their collection standeth thus (as you heard already:) that faith is ever grounded upon the word of God;
Yet for that the Patrons of this Opinion built themselves as much upon the Authority of this present Text, as upon any other passage of Scripture whatsoever (which is the reason why we have stood thus long upon the examination of it:) we Are Therefore in the next place to clear the Text from that their misinterpretation. The force of their collection Stands thus (as you herd already:) that faith is ever grounded upon the word of God;
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and that therefore whatsoever action is not grounded upon the word, being it is not of faith, by the Apostles rules here, must needs be a sin. Which collection could not be denied,
and that Therefore whatsoever actium is not grounded upon the word, being it is not of faith, by the Apostles rules Here, must needs be a since. Which collection could not be denied,
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which yet appeareth both by the course of this whole Chapter, and by the consent of the best and most approved Interpreters, as well ancient as modern, to have been properly intended by our Apostle in this place:
which yet appears both by the course of this Whole Chapter, and by the consent of the best and most approved Interpreters, as well ancient as modern, to have been properly intended by our Apostle in this place:
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So that whatsoever action is done by us, with reasonable assurance and perswasion of the lawfulness thereof in our own consciences, is in our Apostle's purpose so far forth an action of Faith: without any inquiring into the means whereby that perswasion was wrought in us;
So that whatsoever actium is done by us, with reasonable assurance and persuasion of the lawfulness thereof in our own Consciences, is in our Apostle's purpose so Far forth an actium of Faith: without any inquiring into the means whereby that persuasion was wrought in us;
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And on the other side, whatsoever action is done, either directly contrary to the judgment and verdict of our own consciences, or at leastwise doubtingly, and before we are in some competent measure assured that we may lawfully do it:
And on the other side, whatsoever actium is done, either directly contrary to the judgement and verdict of our own Consciences, or At leastwise doubtingly, and before we Are in Some competent measure assured that we may lawfully do it:
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About which use and signification of the word Faith we need not to trouble our selves to fetch it from a trope, either of a Metonymy or Synecdoche, as some do.
About which use and signification of the word Faith we need not to trouble our selves to fetch it from a trope, either of a Metonymy or Synecdoche, as Some doe.
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yet it is indeed the primary and native signification of the word NONLATINALPHABET Faith, derived from the root ▪ NONLATINALPHABET to perswade. Because all kinds of Faith whatsoever, consist in a kind of perswasion. You shall therefore find the words, NONLATINALPHABET, which signifieth properly to believe, and NONLATINALPHABET, which signifieth properly not to be perswaded, to be opposed as contrary either to other in Iohn 3. and Acts 14. and other places.
yet it is indeed the primary and native signification of the word Faith, derived from the root ▪ to persuade. Because all Kinds of Faith whatsoever, consist in a kind of persuasion. You shall Therefore find the words,, which signifies properly to believe, and, which signifies properly not to be persuaded, to be opposed as contrary either to other in John 3. and Acts 14. and other places.
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observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse, NONLATINALPHABET, one believeth that he may eat all things:
observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse,, one Believeth that he may eat all things:
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that is, he is verily perswaded in his Conscience that he may as lawfully eat flesh as herbs, any one kind of meat as any other, he maketh no doubt of it.
that is, he is verily persuaded in his Conscience that he may as lawfully eat Flesh as herbs, any one kind of meat as any other, he makes no doubt of it.
thatis, Art thou in thy Conscience perswaded that thou maist lawfully partake any of the good creatures of God? Let that perswasion suffice thee for the approving of thine own heart in the sight of God:
Thatis, Art thou in thy Conscience persuaded that thou Mayest lawfully partake any of the good creatures of God? Let that persuasion suffice thee for the approving of thine own heart in the sighed of God:
that is, he that is not yet fully perswaded in his own mind, that it is lawful for him to eat some kinds of meats, (as namely, swines flesh, or blo•dings ) and yet is drawn against his own judgment to eat thereof,
that is, he that is not yet Fully persuaded in his own mind, that it is lawful for him to eat Some Kinds of Meats, (as namely, Swine Flesh, or blo•dings) and yet is drawn against his own judgement to eat thereof,
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because he adventureth to do that which he doth not believe to be lawful. And then the Apostle proceeding ab hypothesi ad thesin, immediately reduceth that particular case into a general rule in these words, For whatsoever is not of faith, is sin.
Because he adventureth to do that which he does not believe to be lawful. And then the Apostle proceeding ab Hypothesis ad Thesin, immediately reduceth that particular case into a general Rule in these words, For whatsoever is not of faith, is since.
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than such a perswasion of the mind and conscience as we have now declared, and that the true purport and intent of these words is but thus much in effect:
than such a persuasion of the mind and conscience as we have now declared, and that the true purport and intent of these words is but thus much in Effect:
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Whosoever shall enterprize the doing of any thing, which he verily believeth to be unlawful, or at leastwise is not reasonably well perswaded of the lawfulness of it;
Whosoever shall enterprise the doing of any thing, which he verily Believeth to be unlawful, or At leastwise is not reasonably well persuaded of the lawfulness of it;
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let the thing be otherwise, and in it self, what it can be, lawful or unlawful, indifferent or necessary, convenient or inconvenient, it mattereth not:
let the thing be otherwise, and in it self, what it can be, lawful or unlawful, indifferent or necessary, convenient or inconvenient, it mattereth not:
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Which being the plain evident and undeniable purpose of these words, I shall not need to spend any more breath either in the farther refutation of such conclusions as are mis-inferred hence, which fall of themselves;
Which being the plain evident and undeniable purpose of these words, I shall not need to spend any more breath either in the farther refutation of such conclusions as Are mis-inferred hence, which fallen of themselves;
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Wherein, because upon this great Principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking:
Wherein, Because upon this great Principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking:
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it will not be unprofitable to proceed by resolving some of the most material doubts and questions, among those which have occured unto my Thoughts, by occasion of this Text in my Meditations thereon.
it will not be unprofitable to proceed by resolving Some of the most material doubts and questions, among those which have occurred unto my Thoughts, by occasion of this Text in my Meditations thereon.
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First, It may be demanded, What power the Conscience hath to make a thing, otherwise good and lawful, to become unlawful and sinful? and whence it hath that power? I answer, first, that it is not in the power of any mans Judgment or Conscience to alter the natural condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remaineth good, and every thing that was evil remaineth evil; and that in the very same degree of good or evil,
First, It may be demanded, What power the Conscience hath to make a thing, otherwise good and lawful, to become unlawful and sinful? and whence it hath that power? I answer, First, that it is not in the power of any men Judgement or Conscience to altar the natural condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remains good, and every thing that was evil remains evil; and that in the very same degree of good or evil,
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essentially good, and quoad rem; but quoad hominem, and accidentally evil. It is our Apostle's own distinction in the fourteenth verse of this Chapter: Nothing unclean of it self:
essentially good, and quoad remembering; but quoad hominem, and accidentally evil. It is our Apostle's own distinction in the fourteenth verse of this Chapter: Nothing unclean of it self:
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but to him that esteemeth any thing to be unclean, unclean to him, But then we must know withal, that it holdeth not the other way, Mens judgments or opinions, although they may make that which is good in it self, to become evil to them; yet they cannot make that which is evil in it self, to become good either in it self, or to them. If a man were verily perswaded, that it were evil to ask his Father blessing, that mis-perswasion would make it become evil to him: But if the same man should be as verily perswaded that it were good to curse his Father, or to deny him relief, being an unbeliever;
but to him that esteems any thing to be unclean, unclean to him, But then we must know withal, that it holds not the other Way, Men's Judgments or opinions, although they may make that which is good in it self, to become evil to them; yet they cannot make that which is evil in it self, to become good either in it self, or to them. If a man were verily persuaded, that it were evil to ask his Father blessing, that mispersuasion would make it become evil to him: But if the same man should be as verily persuaded that it were good to curse his Father, or to deny him relief, being an unbeliever;
that mis-perswasion could not make either of them become good to him. Some that persecuted the Apostles were perswaded they did God good service in it.
that mispersuasion could not make either of them become good to him. some that persecuted the Apostles were persuaded they did God good service in it.
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and injurious for so doing, although he followed the guidance of his own Conscience therein: and to have stood in need of mercy for the remission of those wicked acts,
and injurious for so doing, although he followed the guidance of his own Conscience therein: and to have stood in need of mercy for the remission of those wicked acts,
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though the substance of the action remain still (as it was) good: but all conditions must concur to make an action good; and consequently a right intention in the Agent will not suffice thereunto,
though the substance of the actium remain still (as it was) good: but all conditions must concur to make an actium good; and consequently a right intention in the Agent will not suffice thereunto,
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so long as the substance of the action remaineth still (as it was) evil. Thirdly, that the Conscience hath this power over mens wills and actions by virtue of that unchangeable Law of God, which he establisheth by an Ordinance of Nature in our first Creation:
so long as the substance of the actium remains still (as it was) evil. Thirdly, that the Conscience hath this power over men's wills and actions by virtue of that unchangeable Law of God, which he Establisheth by an Ordinance of Nature in our First Creation:
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that the will of every man (which is the fountain whence all our actions immediately flow) should conform it self to the judgment of the practick understanding or Conscience, as to its proper and immediate rule, and yield it self to be guided thereby.
that the will of every man (which is the fountain whence all our actions immediately flow) should conform it self to the judgement of the practic understanding or Conscience, as to its proper and immediate Rule, and yield it self to be guided thereby.
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It may be demanded secondly, Whether or no in every particular thing we do, an actual consideration of the lawfulness and expediency thereof be so requisite,
It may be demanded secondly, Whither or no in every particular thing we do, an actual consideration of the lawfulness and expediency thereof be so requisite,
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I answer, First: that in matters of weight, and worthy of consultation, it is very necessary that the lawfulness and expediency of them be first diligently examined, before they be enterprized.
I answer, First: that in matters of weight, and worthy of consultation, it is very necessary that the lawfulness and expediency of them be First diligently examined, before they be enterprised.
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that they seem to be, (and are therefore sometimes so termed) actus indeliberati: such as are to sit down and to rise up, to pluck a flower as we walk in a Garden, to ask the time of the day,
that they seem to be, (and Are Therefore sometime so termed) actus indeliberati: such as Are to fit down and to rise up, to pluck a flower as we walk in a Garden, to ask the time of the day,
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It is even as if we should tie a great learned man that is ready in his Latin tongue, to bethink himself first of some Grammar Rule or Example for the declining and parsing of every word he were to speak,
It is even as if we should tie a great learned man that is ready in his Latin tongue, to bethink himself First of Some Grammar Rule or Exampl for the declining and parsing of every word he were to speak,
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before he should adventure to utter a Latin sentence. But, as such a man is sufficiently assured out of the habit of his learning, that he speaketh congruously and with good propriety, though he have no present actual reference to his Grammar Rules: so here an habitual knowledge of the nature and use of indifferent things is sufficient to warrant to the Conscience the lawfulness of these common actions of life;
before he should adventure to utter a Latin sentence. But, as such a man is sufficiently assured out of the habit of his learning, that he speaks congruously and with good propriety, though he have no present actual Referente to his Grammar Rules: so Here an habitual knowledge of the nature and use of indifferent things is sufficient to warrant to the Conscience the lawfulness of these Common actions of life;
which may be straitned or extended more or less, according to the exigence of present occasions, and as the different state or quality of particular business shall require.
which may be straitened or extended more or less, according to the exigence of present occasions, and as the different state or quality of particular business shall require.
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There is a NONLATINALPHABET, a fulness of perswasion, arising from evident infallible and demonstrative proofs, which is attainable for the performance of sundry duties both of civil Iustice and of Religion. And where it may be attained, it is to be endeavoured after, (though it be not of absolute necessity: ) for we cannot make our assurances too strong.
There is a, a fullness of persuasion, arising from evident infallible and demonstrative proofs, which is attainable for the performance of sundry duties both of civil justice and of Religion. And where it may be attained, it is to be endeavoured After, (though it be not of absolute necessity:) for we cannot make our assurances too strong.
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it is a metaphorical word, and seemeth to be borrowed from a Ship under full sail, that hath both wind and tide with it, to carry it with a straight and speedy course to the desired point, and nothing to hinder it.
it is a metaphorical word, and seems to be borrowed from a Ship under full sail, that hath both wind and tide with it, to carry it with a straight and speedy course to the desired point, and nothing to hinder it.
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yet ordinarily and in most things we must content our selves to take up with a conjectural, probable, and moral certainty, or else we shall find very few things left for us to do.
yet ordinarily and in most things we must content our selves to take up with a conjectural, probable, and moral certainty, or Else we shall find very few things left for us to do.
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Nay I say yet further, and I beseech you (brethren) to take notice of it as a matter of special use both for the directing and quieting of your Consciences:
Nay I say yet further, and I beseech you (brothers) to take notice of it as a matter of special use both for the directing and quieting of your Consciences:
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that ordinarily and in most things we need no other warrant for what we do than this only, that there is not (to our knowledge) any Law either of Nature or Scripture against them.
that ordinarily and in most things we need no other warrant for what we do than this only, that there is not (to our knowledge) any Law either of Nature or Scripture against them.
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As the Lawyers use to say of mens persons, Quisque praesumitur esse bonus, &c. The Law taketh every man for a good man and true, till his truth and honesty be legally disproved;
As the Lawyers use to say of men's Persons, Quisque praesumitur esse bonus, etc. The Law Takes every man for a good man and true, till his truth and honesty be legally disproved;
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so in these matters we are to believe all things to be lawful for us to do, which cannot be shown by good evidence either of Scripture or Reason to be unlawful. Those men therefore go quite the wrong way to work, to the fearful puzling of their own and other mens Consciences, who use to argue on this manner.
so in these matters we Are to believe all things to be lawful for us to do, which cannot be shown by good evidence either of Scripture or Reason to be unlawful. Those men Therefore go quite the wrong Way to work, to the fearful puzzling of their own and other men's Consciences, who use to argue on this manner.
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The First question then is, if the Conscience be firmly resolved, that the thing proposed to be done is unlawful; whether it may then be done or no? Whereunto I answer in these two Conclusions.
The First question then is, if the Conscience be firmly resolved, that the thing proposed to be done is unlawful; whither it may then be done or not? Whereunto I answer in these two Conclusions.
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But if it cannot be shown that these things are forbidden; without any more adoe, the use of them is by that sufficiently warranted. He that will not allow of this doctrine, besides that he cherisheth an error which will hardly suffer him to have a quiet conscience: I yet see not how he can reconcile his Opinion with those sundry passages of our Apostle, [ Every creature of God is good, To the pure all things are pure, I know nothing is of it self unclean, All things are lawful, &c. From which passages we may with much safety conclude, that it is lawful for us to do all those things, concerning which there can be nothing brought of moment to prove them unlawful. Upon which ground alone if we do them, we do them upon such a perswasion of Faith as is sufficient.
But if it cannot be shown that these things Are forbidden; without any more ado, the use of them is by that sufficiently warranted. He that will not allow of this Doctrine, beside that he Cherishes an error which will hardly suffer him to have a quiet conscience: I yet see not how he can reconcile his Opinion with those sundry passages of our Apostle, [ Every creature of God is good, To the pure all things Are pure, I know nothing is of it self unclean, All things Are lawful, etc. From which passages we may with much safety conclude, that it is lawful for us to do all those things, Concerning which there can be nothing brought of moment to prove them unlawful. Upon which ground alone if we do them, we do them upon such a persuasion of Faith as is sufficient.
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Provided, that we have not neglected to inform our judgments the best we could for the time past; and that we are ever ready withal to yield our selves to better information, whensoever it shall be tendred unto us, for the time to come.
Provided, that we have not neglected to inform our Judgments the best we could for the time past; and that we Are ever ready withal to yield our selves to better information, whensoever it shall be tendered unto us, for the time to come.
whether he may in any case do it, notwithstanding the reluctancy of his Conscience, yea or no? As they write of Cyrus that to make a passage for his Army, he cut the great River Gyndes into many smaller Channels, which in one entire stream was not passable:
whither he may in any case do it, notwithstanding the reluctancy of his Conscience, yea or no? As they write of Cyrus that to make a passage for his Army, he Cut the great River Gyndes into many smaller Channels, which in one entire stream was not passable:
As namely and especially, in respect of the Conscience, whether the reluctancy thereof proceed from a setled and stedfast resolution, or from some doubtfulness only, or but from some scruple? And in respect of the person, whether he be sui juris, his own Master,
As namely and especially, in respect of the Conscience, whither the reluctancy thereof proceed from a settled and steadfast resolution, or from Some doubtfulness only, or but from Some scruple? And in respect of the person, whither he be sui Juris, his own Master,
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whether it be a necessary thing, or an unlawful thing, or a thing indifferent and arbitrary? Any of which circumstances may quite alter the case, and so beget new questions. But I shall reduce all to three questions: whereof the first shall concern a resolved Conscience, the second a doubtful Conscience,
whither it be a necessary thing, or an unlawful thing, or a thing indifferent and arbitrary? Any of which Circumstances may quite altar the case, and so beget new questions. But I shall reduce all to three questions: whereof the First shall concern a resolved Conscience, the second a doubtful Conscience,
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There cannot be imagined a higher contempt of God, than for a man to despise the power of his own Conscience: which is the highest soveraignty under Heaven,
There cannot be imagined a higher contempt of God, than for a man to despise the power of his own Conscience: which is the highest sovereignty under Heaven,
Woful is the state of those men (unless they repent) who for filthy lucre, or vain pleasure, or spiteful malice, or tottering honour, or lazy ease; or any other reigning lust, dare lye,
Woeful is the state of those men (unless they Repent) who for filthy lucre, or vain pleasure, or spiteful malice, or tottering honour, or lazy ease; or any other reigning lust, Dare lie,
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or swear, or cheat, or oppress, or commit filthiness, or steal, or kill, or slander, or flatter, or betray, or do any thing that may advance their base ends:
or swear, or cheat, or oppress, or commit filthiness, or steal, or kill, or slander, or flatter, or betray, or do any thing that may advance their base ends:
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Wonder not, if when they out of the terrors of their troubled Consciences shall howl and roar in the ears of the Almighty for mercy, or for some mitigation at least of their torment;
Wonder not, if when they out of the terrors of their troubled Consciences shall howl and roar in the ears of the Almighty for mercy, or for Some mitigation At least of their torment;
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and yet will do it? There is not a proner way to Hell, than to sin against Conscience. Happy is he which condemneth not himself in that which he alloweth:
and yet will do it? There is not a proner Way to Hell, than to sin against Conscience. Happy is he which Condemneth not himself in that which he alloweth:
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but most wretched is he that alloweth himself to the practice of that, which in his judgment he cannot but condemn. Neither maketh it any difference at all here,
but most wretched is he that alloweth himself to the practice of that, which in his judgement he cannot but condemn. Neither makes it any difference At all Here,
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For although there be a great respect due to the higher powers in doubtful cases, (as I shall touch anon) yet where the thing required is simply unlawful, and understood so to be, Inferiours must absolutely resolve to disobey, whatsoever come of it.
For although there be a great respect due to the higher Powers in doubtful cases, (as I shall touch anon) yet where the thing required is simply unlawful, and understood so to be, Inferiors must absolutely resolve to disobey, whatsoever come of it.
(belike in a matter of another nature they would have taken care to have given the King a more satisfactory, at least a more respective answer: but in this matter) be it known to thee, O King, that we will not serve thy gods.
(belike in a matter of Another nature they would have taken care to have given the King a more satisfactory, At least a more respective answer: but in this matter) be it known to thee, Oh King, that we will not serve thy God's.
because his practice should then run cross to his judgment; and so the thing done could not be of Faith. For if his reason judge it to be evil, and yet he will do it, it argueth manifestly that he hath a will to do evil, and so becometh a transgressor of that General Law, which bindeth all men to eschew all evil. Yet in this case we must admit of some difference, according to the different nature of the things, and the different condition of the persons. For if the things so judged unlawful, be in their own Nature not necessary, but indifferent, so as they may either be done or left undone without sin;
Because his practice should then run cross to his judgement; and so the thing done could not be of Faith. For if his reason judge it to be evil, and yet he will do it, it argue manifestly that he hath a will to do evil, and so Becometh a transgressor of that General Law, which binds all men to eschew all evil. Yet in this case we must admit of Some difference, according to the different nature of the things, and the different condition of the Persons. For if the things so judged unlawful, be in their own Nature not necessary, but indifferent, so as they may either be done or left undone without since;
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so they be done with sobriety and with due circumstances, ) yet he that is otherwise perswaded of them, cannot by reason of that perswasion do any of them without sin.
so they be done with sobriety and with due Circumstances,) yet he that is otherwise persuaded of them, cannot by reason of that persuasion do any of them without since.
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Yet, forsomuch as they are things no way necessary, but indifferent; both in their nature, and for their use also, no superiour power having enjoyned any man to use them;
Yet, forsomuch as they Are things no Way necessary, but indifferent; both in their nature, and for their use also, no superior power having enjoined any man to use them;
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either in respect of their own nature, or by the injunction of authority: then the person is by that his error brought into such a strait between two sins,
either in respect of their own nature, or by the injunction of Authority: then the person is by that his error brought into such a strait between two Sins,
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Out of which snare since there is no way of escape but one, which is to rectifie his Iudgment, and to quit his pernicious Error: it concerneth every man therefore that unfeignedly desireth to do his duty in the fear of God,
Out of which snare since there is no Way of escape but one, which is to rectify his Judgement, and to quit his pernicious Error: it concerns every man Therefore that unfeignedly Desires to do his duty in the Fear of God,
but to examine well the Principles and Grounds of his opinions, strongly suspecting that wind that driveth him upon such rocks, to be but a blast of his own fancy, rather than a breathing of the holy Spirit of truth.
but to examine well the Principles and Grounds of his opinions, strongly suspecting that wind that drives him upon such Rocks, to be but a blast of his own fancy, rather than a breathing of the holy Spirit of truth.
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right S. Iames his NONLATINALPHABET, a double minded man. This is it we call a doubting conscience: concerning which, the second question is, what a man ought to do in case of doubtfulness. Perfect directions here, (as in most deliberatives ) would require a large discourse:
right S. James his, a double minded man. This is it we call a doubting conscience: Concerning which, the second question is, what a man ought to do in case of doubtfulness. Perfect directions Here, (as in most deliberatives) would require a large discourse:
because there are so many considerable circumstances that may vary the case; especially in respect of the cause from which that doubtfulness of mind may spring.
Because there Are so many considerable Circumstances that may vary the case; especially in respect of the cause from which that doubtfulness of mind may spring.
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and S. Paul speaketh of some that were like children, off and on, soon wherried about with every blast of doctrine. Sometimes it proceedeth from tenderness of Conscience, which is indeed a very blessed and gracious thing:
and S. Paul speaks of Some that were like children, off and on, soon wherried about with every blast of Doctrine. Sometime it Proceedeth from tenderness of Conscience, which is indeed a very blessed and gracious thing:
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but yet (as tender things may soon miscarry, if they be not the more choicely handled,) very abnoxious through Satans diligence and subtilty to be wrought upon to dangerous inconveniences.
but yet (as tender things may soon miscarry, if they be not the more choicely handled,) very obnoxious through Satan diligence and subtlety to be wrought upon to dangerous inconveniences.
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Sometimes it may proceed from the probability of those reasons that seem to stand on either side, betwixt which it is not easie to judge which are strongest:
Sometime it may proceed from the probability of those Reasons that seem to stand on either side, betwixt which it is not easy to judge which Are Strongest:
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but am doubtful whether of the two rather to pitch upon:) in such a case the party ought first to weigh the conveniences and inconveniences of both, as well and advisedly as he can, by himself alone: and to do that which then shall appear to him to be subject to the fewer and lesser inconveniences. Or if the reasons seem so equally strong on both sides, that he cannot of himself decide the doubt;
but am doubtful whither of the two rather to pitch upon:) in such a case the party ought First to weigh the conveniences and inconveniences of both, as well and advisedly as he can, by himself alone: and to do that which then shall appear to him to be Subject to the fewer and lesser inconveniences. Or if the Reasons seem so equally strong on both sides, that he cannot of himself decide the doubt;
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then secondly, if the matter be of weight, and worth the while, he should do well to make his doubts known to some prudent and pious man: (especially to his own spiritual Pastor, if he be a man meetly qualified for it,) resolving to rest upon his judgment, and to follow his direction. Or if the matter be of small moment, he may then thirdly do whether of both he hath best liking to; (as the Apostle saith in one particular case,
then secondly, if the matter be of weight, and worth the while, he should do well to make his doubts known to Some prudent and pious man: (especially to his own spiritual Pastor, if he be a man meetly qualified for it,) resolving to rest upon his judgement, and to follow his direction. Or if the matter be of small moment, he may then Thirdly do whither of both he hath best liking to; (as the Apostle Says in one particular case,
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whether it may be lawfully done or no, and the conscience stand in doubt, because reasons seem to be probable both pro and contra, and there are learned men as well of the one opinion, as of the other, &c. as we see it is (for instance) in the question of Usury and of second marriage after divorce,
whither it may be lawfully done or not, and the conscience stand in doubt, Because Reasons seem to be probable both Pro and contra, and there Are learned men as well of the one opinion, as of the other, etc. as we see it is (for instance) in the question of Usury and of second marriage After divorce,
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and in sundry other doubtful cases in moral divinity; in such a case the person (if he be sui juris ) is certainly bound to forbear the doing of that thing of the lawfulness whereof he so doubteth: and if he forbear it not, he sinneth.
and in sundry other doubtful cases in moral divinity; in such a case the person (if he be sui Juris) is Certainly bound to forbear the doing of that thing of the lawfulness whereof he so doubteth: and if he forbear it not, he Sinneth.
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And that part is safer, which if we chuse, we are sure we shall do well; than that, which if we chuse, we know not but we may do ill. As for example, in the instances now proposed.
And that part is safer, which if we choose, we Are sure we shall do well; than that, which if we choose, we know not but we may do ill. As for Exampl, in the instances now proposed.
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and so those actions of mine being not done in Faith, must needs be sin, even by the Rule of the Text, NONLATINALPHABET, For whatsoever is not of Faith, is sin.
and so those actions of mine being not done in Faith, must needs be since, even by the Rule of the Text,, For whatsoever is not of Faith, is since.
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But then thirdly, if the liberty of the agent be determined by the command of some superior power to whom he oweth obedience; so as he is not now sui juris ad hoc, to do or not to do at his own choice,
But then Thirdly, if the liberty of the agent be determined by the command of Some superior power to whom he owes Obedience; so as he is not now sui Juris ad hoc, to do or not to do At his own choice,
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To do that whereof he doubteth, where he hath free liberty to leave it undone, bringeth upon him (as we have already shewn) the guilt of wilful transgression: but not so where he is not left at his own liberty. And where lawful authority prescribeth in alterutram partem, there the liberty ad utramque partem contradictionis is taken away, from so many as are under that authority.
To do that whereof he doubteth, where he hath free liberty to leave it undone, brings upon him (as we have already shown) the guilt of wilful Transgression: but not so where he is not left At his own liberty. And where lawful Authority prescribeth in alterutram partem, there the liberty ad utramque partem contradictionis is taken away, from so many as Are under that Authority.
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And if in the deed done at the command of one that is endued with lawful authority there be a sin, it must go on his score that requireth it wrongfully, not on his that doth but his duty in obeying.
And if in the deed done At the command of one that is endued with lawful Authority there be a since, it must go on his score that requires it wrongfully, not on his that does but his duty in obeying.
A Prince commandeth his Subjects to serve in his Wars: it may be the quarrel is unjust; it may be, there may appear to the understanding of the subject great likelihoods of such injustice; yet may the Subject for all that fight in the quarrel;
A Prince commands his Subject's to serve in his Wars: it may be the quarrel is unjust; it may be, there may appear to the understanding of the Subject great likelihoods of such injustice; yet may the Subject for all that fight in the quarrel;
Neither need that fear trouble him, lest he should bring upon himself the guilt of innocent blood; for the blood that is unrighteously shed in that quarrel, he must answer for, that set him on work, not he that spilt it.
Neither need that Fear trouble him, lest he should bring upon himself the guilt of innocent blood; for the blood that is unrighteously shed in that quarrel, he must answer for, that Set him on work, not he that spilled it.
and that is able in any measure to weigh the force of those precepts and reasons which bind inferiours to yield obedience to their superiours, should be otherwise minded in cases of like nature.
and that is able in any measure to weigh the force of those Precepts and Reasons which bind inferiors to yield Obedience to their superiors, should be otherwise minded in cases of like nature.
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or Family, ( quod tamen non sit certum displicere Deo, saith S. Bern. ) which is not evidently contrary to the Law and will of God, ought to be of us received and obeyed no otherwise,
or Family, (quod tamen non sit certum displicere God, Says S. Bern.) which is not evidently contrary to the Law and will of God, ought to be of us received and obeyed no otherwise,
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than as if God himself had commanded it, because God himself hath commanded us to obey the higher Powers, and to submit our selves to their ordinances.
than as if God himself had commanded it, Because God himself hath commanded us to obey the higher Powers, and to submit our selves to their ordinances.
Judge I pray you what perversness is this, when the blessed Apostle commandeth thee to obey for conscience sake, that thou shouldest disobey, and that for conscience sake too:
Judge I pray you what perverseness is this, when the blessed Apostle commands thee to obey for conscience sake, that thou Shouldst disobey, and that for conscience sake too:
He chargeth thee upon thy conscience to be subject; and thou pretendest thy conscience to free thee from subjection. This by the way; now to the point.
He charges thee upon thy conscience to be Subject; and thou pretendest thy conscience to free thee from subjection. This by the Way; now to the point.
Thou sayest, it is against thy conscience: I say again, that (in the case whereof we now speak, the case of doubtfulness ) it is not against thy conscience.
Thou Sayest, it is against thy conscience: I say again, that (in the case whereof we now speak, the case of doubtfulness) it is not against thy conscience.
When the scales hang even (as I said before) and in aequilibrio, without any notable propension and inclination to the one side more than to the other.
When the scales hang even (as I said before) and in Equilibrium, without any notable propension and inclination to the one side more than to the other.
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we may well suppose, that either the authority is made very light, or else there is a great fault in the beam. Known (brethren) the gainsaying conscience is one thing, and the doubting conscience another.
we may well suppose, that either the Authority is made very Light, or Else there is a great fault in the beam. Known (brothers) the gainsaying conscience is one thing, and the doubting conscience Another.
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That which is done repugnante conscientiâ, the conscience of the doer flatly gainsaying it, that is indeed against a mans conscience, (the conscience having already passed a definitive sentence the one way:) and no respect or circumstance whatsoever can free it from sin.
That which is done repugnant conscientiâ, the conscience of the doer flatly gainsaying it, that is indeed against a men conscience, (the conscience having already passed a definitive sentence the one Way:) and not respect or circumstance whatsoever can free it from since.
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that is in truth no more against a mans conscience than with it, (the conscience as yet not having passed a definitive sentence either way:) and such an action may either be a sin, or no sin; according to those qualifications which it may receive from other respects and circumstances.
that is in truth no more against a men conscience than with it, (the conscience as yet not having passed a definitive sentence either Way:) and such an actium may either be a since, or no since; according to those qualifications which it may receive from other respects and Circumstances.
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in that case it is true that a man ought not by any means to do that thing, no not at the command of any Magistrate, no nor although his conscience have pronounced a wrong sentence, and erred in that judgment:
in that case it is true that a man ought not by any means to do that thing, no not At the command of any Magistrate, no nor although his conscience have pronounced a wrong sentence, and erred in that judgement:
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And this is that fearful per plexity whereof I spake, whereinto many a man casteth himself by his own error and obstinacy, that he can neither go with his conscience,
And this is that fearful per plexity whereof I spoke, whereinto many a man Cast himself by his own error and obstinacy, that he can neither go with his conscience,
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And who can help it, if a man will needs cherish an error, and persist in it? But now if the conscience be only doubtful whether a thing be lawful or no,
And who can help it, if a man will needs cherish an error, and persist in it? But now if the conscience be only doubtful whither a thing be lawful or no,
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but have not as yet passed a peremtory judgment against it, (yea although it rather incline to think it unlawful: ) in that case if the Magistrate shall command it to be done, the Subject with a good conscience may do it,
but have not as yet passed a peremptory judgement against it, (yea although it rather incline to think it unlawful:) in that case if the Magistrate shall command it to be done, the Subject with a good conscience may do it,
but the particular is uncertain, whether the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertain to thee, because thou doubtest of it.) Deal safely therefore,
but the particular is uncertain, whither the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertain to thee, Because thou doubtest of it.) Deal safely Therefore,
and then apply them to themselves and others as they find them, without due respect had to the differences that be between those times and cases and the present.
and then apply them to themselves and Others as they find them, without due respect had to the differences that be between those times and cases and the present.
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Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fulness of strength and stature: and sundry directions very expedient in times of persecution, and when believers lived mingled with Infidels, would be very unseasonably urged where the Church is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes.
Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fullness of strength and stature: and sundry directions very expedient in times of persecution, and when believers lived mingled with Infidels, would be very unseasonably urged where the Church is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes.
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Briefly then, the Apostles whole discourse in this Chapter, and wheresoever else he toucheth upon the point of Scandals, is to be understood only in that case where men are left to their own liberty in the use of indifferent things:
Briefly then, the Apostles Whole discourse in this Chapter, and wheresoever Else he touches upon the point of Scandals, is to be understood only in that case where men Are left to their own liberty in the use of indifferent things:
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the Romans, Corinthians, and others to whom S. Paul wrot about these matters, being not limited any way in the exercise of their liberty therein by any overruling authority. But where the Magistrates have interposed,
the Roman, Corinthians, and Others to whom S. Paul wrote about these matters, being not limited any Way in the exercise of their liberty therein by any overruling Authority. But where the Magistrates have interposed,
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and thought good upon mature advice to impose Laws upon those that are under them, whereby their liberty is (not infringed, as some unjustly complain, in the inward judgment, but only) limited in the outward exercise of it:
and Thought good upon mature Advice to impose Laws upon those that Are under them, whereby their liberty is (not infringed, as Some unjustly complain, in the inward judgement, but only) limited in the outward exercise of it:
or for any the like weak respects, to do that thing, of the lawfulness whereof he is not competently perswaded, where it is free for him to do otherwise:
or for any the like weak respects, to do that thing, of the lawfulness whereof he is not competently persuaded, where it is free for him to do otherwise:
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But the authority of the Magistrate intervening so alters the case, that such a forbearance as to them was necessary, is to as many of us as are commanded to do this or that, altogether unlawful, in regard they were free, and we are bound: for the reasons already shewn, which now I rehearse not.
But the Authority of the Magistrate intervening so alters the case, that such a forbearance as to them was necessary, is to as many of us as Are commanded to do this or that, altogether unlawful, in regard they were free, and we Are bound: for the Reasons already shown, which now I rehearse not.
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But you will yet say, (for in point of obedience men are very loth to yield so long as they can find any thing to plead,) those that lay these burdens upon us, at leastwise should do well to satisfie our doubts, and to inform our consciences concerning the lawfulness of what they enjoyn;
But you will yet say, (for in point of Obedience men Are very loath to yield so long as they can find any thing to plead,) those that lay these burdens upon us, At leastwise should do well to satisfy our doubts, and to inform our Consciences Concerning the lawfulness of what they enjoin;
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that so we might render them obedience with better cheerfulness. How willing are we sinful men to leave the blame of our miscarriages any where rather than upon our selves!
that so we might render them Obedience with better cheerfulness. How willing Are we sinful men to leave the blame of our miscarriages any where rather than upon our selves!
But how is it not incongruous the while, that those men should prescribe rules to their governours, who can scarcely brook their Governours should prescribe Laws to them? It were good we would first learn how to obey, ere we take upon us to teach our betters how to govern. However, what governours are bound to do,
But how is it not incongruous the while, that those men should prescribe rules to their Governors, who can scarcely brook their Governors should prescribe Laws to them? It were good we would First Learn how to obey, ere we take upon us to teach our betters how to govern. However, what Governors Are bound to do,
for whosoever should undertake it, to shew that Superiours are always bound to inform the consciences of their inferiours concerning the lawfulness of every thing they shall command.
for whosoever should undertake it, to show that Superiors Are always bound to inform the Consciences of their inferiors Concerning the lawfulness of every thing they shall command.
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and more conducible for the publick peace and safety, only to make known to the people what their pleasures are, reserving to themselves the reasons thereof.
and more conducible for the public peace and safety, only to make known to the people what their pleasures Are, reserving to themselves the Reasons thereof.
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I am sure, in the point of Ecclesiastical Ceremonies and Constitutions, (in which case the aforesaid allegations are usually most stood upon,) this hath been abundantly done in our Church, not only in the learned writings of sundry private men, but by the publick declaration also of Authority,
I am sure, in the point of Ecclesiastical Ceremonies and Constitutions, (in which case the aforesaid allegations Are usually most stood upon,) this hath been abundantly done in our Church, not only in the learned writings of sundry private men, but by the public declaration also of authority,
as Satans snares, and things that may breed him worser inconveniences: or if he cannot be so rid of them, that then thirdly, he resolve to go on according to the more probable perswasion of his mind, and despise those scruples.
as Satan snares, and things that may breed him Worse inconveniences: or if he cannot be so rid of them, that then Thirdly, he resolve to go on according to the more probable persuasion of his mind, and despise those scruples.
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But you see I have been forced to wrap things together that deserve a more full and distinct handling, that I might hold some proportion with the time.
But you see I have been forced to wrap things together that deserve a more full and distinct handling, that I might hold Some proportion with the time.
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I had a purpose briefly to have comprised the sum of what I have delivered, concerning a gainsaying, a doubting, and a scrupulous conscience, in some few conclusions for your better remembrance,
I had a purpose briefly to have comprised the sum of what I have Delivered, Concerning a gainsaying, a doubting, and a scrupulous conscience, in Some few conclusions for your better remembrance,
for the setling of a doubtful conscience, and for the quieting of a scrupulous conscience. But it is more than time that I should give place to other business:
for the settling of a doubtful conscience, and for the quieting of a scrupulous conscience. But it is more than time that I should give place to other business:
Beseech we God the Father of our Lord Jesus Christ, so to endue us all with the grace of his holy Spirit, that in our whole conversations we may unfeignedly endeavour to preserve a good conscience, and to yield all due obedience to him first,
Beseech we God the Father of our Lord jesus christ, so to endue us all with the grace of his holy Spirit, that in our Whole conversations we may unfeignedly endeavour to preserve a good conscience, and to yield all due Obedience to him First,
Now to this Father, Son, and blessed Spirit, three persons, and one eternal God, be ascribed all the Kingdom, the Power, and the Glory both now and for evermore. Amen. AD CLERUM. The fifth Sermon.
Now to this Father, Son, and blessed Spirit, three Persons, and one Eternal God, be ascribed all the Kingdom, the Power, and the Glory both now and for evermore. Amen. AD CLERUM. The fifth Sermon.
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At a Visitation holden at Grantham, Lincoln, Octob. 8. 1641. MATTH. XV. 9. But in vain they do worship me, teaching for Doctrines the Commandments of men.
At a Visitation held At Grantham, Lincoln, October 8. 1641. MATTHEW. XV. 9. But in vain they do worship me, teaching for Doctrines the commandments of men.
OUR Saviour sometimes forewarneth his Disciples to beware of the leaven of Pharisees, Which leaven, as he expoundeth himself, (and he best knew his own meaning) was of two sorts:
OUR Saviour sometime forewarneth his Disciples to beware of the leaven of Pharisees, Which leaven, as he expoundeth himself, (and he best knew his own meaning) was of two sorts:
Where any of the three are in abundance, but especially where they all meet and abound, (as in these Pharisees ) it is impossible by any care or cunning so to keep them hidden,
Where any of the three Are in abundance, but especially where they all meet and abound, (as in these Pharisees) it is impossible by any care or cunning so to keep them hidden,
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Malice, Hypocrisie, and Superstition. Their Malice against Christ, although it appeared sufficiently in this, that their quarrelling his Disciples for eating with unwashen hands was with the intent to bring an odium upon him for not instructing them better:
Malice, Hypocrisy, and Superstition. Their Malice against christ, although it appeared sufficiently in this, that their quarreling his Disciples for eating with unwashen hands was with the intent to bring an odium upon him for not instructing them better:
But then the other two, their Hypocrisie and Superstition, in rejecting the Commandments of God for the setting up of their own Traditions; because they trencht so near and deep upon the honour of God his heavenly Father, he neither would nor could dissemble.
But then the other two, their Hypocrisy and Superstition, in rejecting the commandments of God for the setting up of their own Traditions; Because they trenched so near and deep upon the honour of God his heavenly Father, he neither would nor could dissemble.
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But themselves having given him the occa•ion by asking him the first question, [ Why do thy Disciples transgress the tradition of the Elders? ] he turneth the point of their own weapon full upon them again as it were by way of recrimination, not without some sharpness, Do you blame them for that? But why then do you your selves also transgress the Commandment of God by your Tradition? which is a far greater matter.
But themselves having given him the occa•ion by asking him the First question, [ Why do thy Disciples transgress the tradition of the Elders? ] he turns the point of their own weapon full upon them again as it were by Way of recrimination, not without Some sharpness, Do you blame them for that? But why then do you your selves also transgress the Commandment of God by your Tradition? which is a Far greater matter.
2. That is their Charge, verse 3, Which having made good by one instance taken from the fi•th Commandment, (more he might have brought: but it needed not;
2. That is their Charge, verse 3, Which having made good by one instance taken from the fi•th Commandment, (more he might have brought: but it needed not;
to wit, Hypocrisie, and Superstition: Hypocrisie in their Worship, and Superstition in the Doctrine. The Leaven whereof, by how much more it swelled them in their own and the common Opinion, making them to be highly esteemed among Men,
to wit, Hypocrisy, and Superstition: Hypocrisy in their Worship, and Superstition in the Doctrine. The Leaven whereof, by how much more it swelled them in their own and the Common Opinion, making them to be highly esteemed among Men,
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continuing his allegation out of the Prophet still, in the words of my Text, But in vain they do worship me, teaching for Doctrines the commandments of men.
Continuing his allegation out of the Prophet still, in the words of my Text, But in vain they do worship me, teaching for Doctrines the Commandments of men.
Secondly, and especially, because hundreds of those my Brethren, whom I cannot in reason excuse from symbolizing with the Pharisees in teaching for doctrines the commandments of men (which is the fault reproved in this verse;) I cannot yet in charity and in my own thoughts,
Secondly, and especially, Because hundreds of those my Brothers, whom I cannot in reason excuse from symbolizing with the Pharisees in teaching for doctrines the Commandments of men (which is the fault reproved in this verse;) I cannot yet in charity and in my own thoughts,
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and the truth thereof also, when the meaning is once laid open, will be so evident, that I shall presume of your assent, without spending much time in the proof.
and the truth thereof also, when the meaning is once laid open, will be so evident, that I shall presume of your assent, without spending much time in the proof.
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There are three things in them that desire Explication: First, what is meant by the commandments of men: Secondly, what it is to teach such commandments for doctrines: Thirdly,
There Are three things in them that desire Explication: First, what is meant by the Commandments of men: Secondly, what it is to teach such Commandments for doctrines: Thirdly,
as well as Commandments properly so called.) The reason whereof is, because Affirmatives, and Negatives do for the most part mutually include and infer the one the other:
as well as commandments properly so called.) The reason whereof is, Because Affirmatives, and Negatives do for the most part mutually include and infer the one the other:
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because the appellation here used, and cited out of Isa. 29. according to the Septuagint [ NONLATINALPHABET ] are not found any where else in the whole Testament besides in the relation of this story, save in that one place only.
Because the appellation Here used, and cited out of Isaiah 29. according to the septuagint [ ] Are not found any where Else in the Whole Testament beside in the Relation of this story, save in that one place only.
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By the analogy of which places, inasmuch as there is mention made in them all as well of Doctrines, as of Commandments, and that in some of them with the Conjunction Copulative between them;
By the analogy of which places, inasmuch as there is mention made in them all as well of Doctrines, as of commandments, and that in Some of them with the Conjunction Copulative between them;
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we are warranted to bring within the extent of this word, according to the general intention, and scope of our Saviour in this place, Doctrinals as well as Morals: that is to say,
we Are warranted to bring within the extent of this word, according to the general intention, and scope of our Saviour in this place, Doctrinals as well as Morals: that is to say,
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as well those that prescribe unto our Iudgments, what we are bound to believe or not to believe in matter of Opinion; as those that prescribe unto our Consciences, what we are bound to do,
as well those that prescribe unto our Judgments, what we Are bound to believe or not to believe in matter of Opinion; as those that prescribe unto our Consciences, what we Are bound to do,
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In the full extent of the word then, all those prescriptions are to be taken for the Commandments of men, wherein any thing is by humane Authority either enjoyned or forbidden to be believed or done, (especially to be done ) which God in his Holy Word hath not so enjoyned or forbidden.
In the full extent of the word then, all those prescriptions Are to be taken for the commandments of men, wherein any thing is by humane authority either enjoined or forbidden to be believed or done, (especially to be done) which God in his Holy Word hath not so enjoined or forbidden.
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For you must observe, (or else you quite mistake the Text, and the whole drift of it) that it is no part of our Saviours meaning, absolutely and wholly to condemn all the Commandments of men. For that were to cut the sinews of all Government and Order, and to overturn Churches, Kingdoms, Corporations, Families, and all other both greater and lesser Societies of men, none of all which can be upheld without some positive Laws and Sanctions of mans devising.
For you must observe, (or Else you quite mistake the Text, and the Whole drift of it) that it is no part of our Saviors meaning, absolutely and wholly to condemn all the commandments of men. For that were to Cut the sinews of all Government and Order, and to overturn Churches, Kingdoms, Corporations, Families, and all other both greater and lesser Societies of men, none of all which can be upheld without Some positive Laws and Sanctions of men devising.
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neither the things commanded by men, nor yet mens commanding of them;) but it is the teaching of such Commandments for Doctrines, that our Saviour here condemneth the Pharisees for.
neither the things commanded by men, nor yet men's commanding of them;) but it is the teaching of such commandments for Doctrines, that our Saviour Here Condemneth the Pharisees for.
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and they are read in the very same manner and order [ NONLATINALPHABET ] by St. Paul, alluding thereunto in Col. 2. But in the Greek Text in all Copies extant both here and in Mark 7. where the same History is related, they are put without the Conjunction, by Apposition, as the Grammarians call it.
and they Are read in the very same manner and order [ ] by Saint Paul, alluding thereunto in Col. 2. But in the Greek Text in all Copies extant both Here and in Mark 7. where the same History is related, they Are put without the Conjunction, by Apposition, as the Grammarians call it.
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Whosoever shall endeavor to impose upon the judgments of Men, in credendis, or in point of faith, any thing to be believed as a part of Gods holy truth; or shall endeavour to impose upon the Consciences of men, in agendis, or in point of manners, any thing to be observed as a part of Gods holy will, which cannot be sufficiently evidenced so or so to be, either by express Testimony of the written Word of God, rightly understood and applyed,
Whosoever shall endeavour to impose upon the Judgments of Men, in credendis, or in point of faith, any thing to be believed as a part of God's holy truth; or shall endeavour to impose upon the Consciences of men, in Agendis, or in point of manners, any thing to be observed as a part of God's holy will, which cannot be sufficiently evidenced so or so to be, either by express Testimony of the written Word of God, rightly understood and applied,
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or by clear natural and necessary deduction therefrom according to the Laws of true Logical discourse, is guilty, more or less, of that Superstition our Saviour here condemneth in the Pharisees, of teaching for doctrines the commandments of men.
or by clear natural and necessary deduction therefrom according to the Laws of true Logical discourse, is guilty, more or less, of that Superstition our Saviour Here Condemneth in the Pharisees, of teaching for doctrines the Commandments of men.
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It taketh in all additions whatsoever, that are made to that absolute and all-sufficient Rule of Faith and manners, which God hath left unto his Church in his written Word. In what kind soever they are,
It Takes in all additions whatsoever, that Are made to that absolute and All-sufficient Rule of Faith and manners, which God hath left unto his Church in his written Word. In what kind soever they Are,
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From what cause soever they proceed, whether from Credulity, Ignorance, Education, Partiality, Hypocrisie, Mis-govern'd Zeal, Time-serving, or any other.
From what cause soever they proceed, whither from Credulity, Ignorance, Education, Partiality, Hypocrisy, Misgoverned Zeal, Time-serving, or any other.
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say it be the glory of God, the reformation of abuses, the preventing of mischiefs or inconveniences, the avoiding of scandals, the maintenance of Christian liberty, the furtherance of Piety,
say it be the glory of God, the Reformation of Abuses, the preventing of mischiefs or inconveniences, the avoiding of scandals, the maintenance of Christian liberty, the furtherance of Piety,
If they have not a sufficient foundation in the sacred Text, and yet shall be offered to be pressed upon our Iudgments or Consciences, in the name of God, and as his Word:
If they have not a sufficient Foundation in the sacred Text, and yet shall be offered to be pressed upon our Judgments or Consciences, in the name of God, and as his Word:
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than to be hoarded up in the garners among the Wheat; (alas, what is the chaff to the wheat? ) or as Hay, Wood, or Stubble, meeter to become fewel for the Oven,
than to be hoarded up in the garners among the Wheat; (alas, what is the chaff to the wheat?) or as Hay, Wood, or Stubble, meeter to become fuel for the Oven,
than receive him as his faithful Embassadour, and salute him with an Anathema sooner, than bid him God speed. Especially if the Doctrine be apparently either false or ungrounded, and yet positively and peremptorily delivered,
than receive him as his faithful Ambassador, and salute him with an Anathema sooner, than bid him God speed. Especially if the Doctrine be apparently either false or ungrounded, and yet positively and peremptorily Delivered,
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But thus much it will concern us all to know in the General, that whosoever teacheth any thing either to be absolutely unlawful, which God hath not forbidden in his Word;
But thus much it will concern us all to know in the General, that whosoever Teaches any thing either to be absolutely unlawful, which God hath not forbidden in his Word;
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or to be absolutely necessary, which God hath not required in his Word, he teacheth for doctrines the commandments of men, and so far forth playeth the Pharisees part in burthening the Consciences of Gods people with the superstitious fancies of his own brain.
or to be absolutely necessary, which God hath not required in his Word, he Teaches for doctrines the Commandments of men, and so Far forth plays the Pharisees part in burdened the Consciences of God's people with the superstitious fancies of his own brain.
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But otherwise, the enjoyning of something for a time which God hath not forbidden, or the forbidding of something for a time which God hath not required, by those that are endued with lawful Authority in any Ecclesiastical, Political, or Domestical Society;
But otherwise, the enjoining of something for a time which God hath not forbidden, or the forbidding of something for a time which God hath not required, by those that Are endued with lawful authority in any Ecclesiastical, Political, or Domestical Society;
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so as the same be not done for Conscience sake towards God, or with any Opinion of worship, merit, or operative holiness, but meerly out of prudential considerations,
so as the same be not done for Conscience sake towards God, or with any Opinion of worship, merit, or operative holiness, but merely out of prudential considerations,
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and for the reasons of order, decency, expedience, or other like respects of conveniency and accomodation; is a thing no ways justly chargeable with Pharisaism, superstition, or to be cried down and condemned under the name of Will-worship; nor doth it come within the compass of our Saviours reproof in this place.
and for the Reasons of order, decency, expedience, or other like respects of conveniency and accommodation; is a thing no ways justly chargeable with Pharisaism, Superstition, or to be cried down and condemned under the name of Will-worship; nor does it come within the compass of our Saviors reproof in this place.
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If Ionadab had laid an obligation upon the Consciences of the Rechabites, not to drink wine, by telling them that for Conscience sake towards God they ought to abstain therefrom;
If Ionadab had laid an obligation upon the Consciences of the Rechabites, not to drink wine, by telling them that for Conscience sake towards God they ought to abstain therefrom;
or if the Iewish Elders and Governors, leaving the Consciences of the People free, had only made a Law under some penalty for decency and cleanliness sake, that no Man should sit down to Meat in publick with unwashen hands: to my seeming had he then been guilty of this Pharisaical superstition, and they free.
or if the Jewish Elders and Governors, leaving the Consciences of the People free, had only made a Law under Some penalty for decency and cleanliness sake, that no Man should fit down to Meat in public with unwashen hands: to my seeming had he then been guilty of this Pharisaical Superstition, and they free.
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In brief then to conclude this Enquiry, To lay an obligation either upon the judgements or consciences of Men in point of opinion or practice, which God hath not laid;
In brief then to conclude this Enquiry, To lay an obligation either upon the Judgments or Consciences of Men in point of opinion or practice, which God hath not laid;
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namely, how, and in what respect they that teach such Doctrines may be said to worship God in vain. The Ambiguity of our English word Worship, hath occasioned many Errors among Divines,
namely, how, and in what respect they that teach such Doctrines may be said to worship God in vain. The Ambiguity of our English word Worship, hath occasioned many Errors among Divines,
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and mis-understandings of one anothers words and writings, whereby the disputes and controversies about Worship are become of all other the most intricate and perplexed.
and misunderstandings of one another's words and writings, whereby the disputes and controversies about Worship Are become of all other the most intricate and perplexed.
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which we in English, for want of fitter expressions, are fain to translate promiscuously by this one word Worship. The Greek words NONLATINALPHABET and NONLATINALPHABET, (which is the word here used) are all indifferently rendred, worshipping. Here, according to the notion of the Greek word, it properly signifieth the performance of some Religious or devout act, with an intention to honour God thereby.
which we in English, for want of fitter expressions, Are fain to translate promiscuously by this one word Worship. The Greek words and, (which is the word Here used) Are all indifferently rendered, worshipping. Here, according to the notion of the Greek word, it properly signifies the performance of Some Religious or devout act, with an intention to honour God thereby.
Whereby it appeareth, that these Pharisees placed a great part of their Religion in the observation of these Traditions of mens divising; and flattered themselves with this conceit, That they did God a great deal of honour in so doing,
Whereby it appears, that these Pharisees placed a great part of their Religion in the observation of these Traditions of men's devising; and flattered themselves with this conceit, That they did God a great deal of honour in so doing,
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By long accustoming themselves to which like outward observances, they had almost lost the vigor and soul of true Religion, (which consisteth in the inward Reverence and Devotion of the heart:) and had little other left than the bare carcase, or empty outside thereof;
By long accustoming themselves to which like outward observances, they had almost lost the vigor and soul of true Religion, (which Consisteth in the inward reverence and Devotion of the heart:) and had little other left than the bore carcase, or empty outside thereof;
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but hath he any Text for it? The place he citeth is in Isa. 29. 13. where the words, according to the Original, run but thus [ Their fear towards me is taught by the precept of men:
but hath he any Text for it? The place he citeth is in Isaiah 29. 13. where the words, according to the Original, run but thus [ Their Fear towards me is taught by the precept of men:
which being the most common and received Translation in those days, was therefore for the most part followed by Christ and his Apostles in their quotations, especially where it swerved not very much in sence from the Original. Now a thing is said to be done in vain, when it hath not that wished effect, which the doer intended and expected.
which being the most Common and received translation in those days, was Therefore for the most part followed by christ and his Apostles in their quotations, especially where it swerved not very much in sense from the Original. Now a thing is said to be done in vain, when it hath not that wished Effect, which the doer intended and expected.
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nor allow of any Doctrine, that tendeth to bind the Iudgments or Consciences of his people further than he hath thought fit himself to bind them by the expresses of his Word.
nor allow of any Doctrine, that tendeth to bind the Judgments or Consciences of his people further than he hath Thought fit himself to bind them by the Expresses of his Word.
the Gold and Silver and precious Stones shall abide the fire, and the Workman that built with such good stuff shall receive a blessed reward. But he that buildeth Wood, or Hay, or Stubble; though by the great mercy of God he himself may pass through the fire,
the Gold and Silver and precious Stones shall abide the fire, and the Workman that built with such good stuff shall receive a blessed reward. But he that builds Wood, or Hay, or Stubble; though by the great mercy of God he himself may pass through the fire,
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Wherein I doubt not by Gods help, but to make clear to the judgment of any Man, that is not either uncapable through ignorance, or fore-possessed with prejudice, these three things.
Wherein I doubt not by God's help, but to make clear to the judgement of any Man, that is not either uncapable through ignorance, or forepossessed with prejudice, these three things.
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Thirdly, that those Divines and others in the Church of England, that so undutifully charge her therewithal, are in truth themselves inexcusably guilty of that very Crime, whereof they unjustly accuse her.
Thirdly, that those Divines and Others in the Church of England, that so undutifully charge her therewithal, Are in truth themselves inexcusably guilty of that very Crime, whereof they unjustly accuse her.
13. First, for the Papists. That they are the right children and successors of the Pharisees, no Man, that rightly understandeth the Tenets of the Romish Church, but will easily grant;
13. First, for the Papists. That they Are the right children and Successors of the Pharisees, no Man, that rightly understands the Tenets of the Romish Church, but will Easily grant;
if he shall duly consider what a mass of humane Traditions both in point of belief and worship are imposed upon the judgments and consciences of all that may be suffered to live in the visible Communion of that Church,
if he shall duly Consider what a mass of humane Traditions both in point of belief and worship Are imposed upon the Judgments and Consciences of all that may be suffered to live in the visible Communion of that Church,
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The Popes Supremacy, Worshipping of Images, Invocation of Saints and Angels, the Propitiatory Sacrifice of the Mass, Purgatory, the seven Sacraments, Transubstantiation, Adoration of the Host, Communion under one kind, Private Masses, forbidding Priests Marriage, Monastical Vows, Prayer in an unknown Tongue, Auricular Confession.
The Popes Supremacy, Worshipping of Images, Invocation of Saints and Angels, the Propitiatory Sacrifice of the Mass, Purgatory, the seven Sacraments, Transubstantiation, Adoration of the Host, Communion under one kind, Private Masses, forbidding Priests Marriage, Monastical Vows, Prayer in an unknown Tongue, Auricular Confessi.
All these, and I know not how many more, are such, as even by the confession of their own learned Writers, depend upon unwritten Traditions more than upon the Scriptures. True it is, that for most of these they pretend to Scripture also:
All these, and I know not how many more, Are such, as even by the Confessi of their own learned Writers, depend upon unwritten Traditions more than upon the Scriptures. True it is, that for most of these they pretend to Scripture also:
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and to shelter themselves under their great Diana, Tradition. Take away that, it is confessed that many of the chief Articles of their Faith nature & vacillare videbuntur, will seem even to totter and reel,
and to shelter themselves under their great Diana, Tradition. Take away that, it is confessed that many of the chief Articles of their Faith nature & vacillare videbuntur, will seem even to totter and reel,
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and charging it with imperfection, obscurity, uncertainty, and many other defects; and on the other side to magnifie Traditions as every way more absolute:
and charging it with imperfection, obscurity, uncertainty, and many other defects; and on the other side to magnify Traditions as every Way more absolute:
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but meerly their consciousness, that sundry of their Doctrines, if they should be examined to the bottom, would appear to have no sound foundation in the Written Word. And then must we needs conclude from what hath been already delivered, that they ought to be received, (or rather not to be received but rejected) as the Doctrines and Commandments of men.
but merely their consciousness, that sundry of their Doctrines, if they should be examined to the bottom, would appear to have no found Foundation in the Written Word. And then must we needs conclude from what hath been already Delivered, that they ought to be received, (or rather not to be received but rejected) as the Doctrines and commandments of men.
For to omit that it hath been the usual course of false teachers, when their Doctrines were found not to be Scripture-proof, to fly to Tradition: do but enquire a little into the Original and growth of Pharisaical Traditions, and you shall find that one Egg is not more like another,
For to omit that it hath been the usual course of false Teachers, when their Doctrines were found not to be Scripture proof, to fly to Tradition: do but inquire a little into the Original and growth of Pharisaical Traditions, and you shall find that one Egg is not more like Another,
When Sadoc (or whosoever else was the first Author of the Sect of the Sadduces ) and his followers began to vent their pestilent and Atheistical Doctrines against the immortality of the Soul, the resurrection of the Body, and other like:
When Sadoc (or whosoever Else was the First Author of the Sect of the Sadducees) and his followers began to vent their pestilent and Atheistical Doctrines against the immortality of the Soul, the resurrection of the Body, and other like:
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the best learned among the Iews, (the Pharisees especially) opposed against them by arguments and collections drawn from the Scriptures. The Sadduces finding themselves unable to hold argument with them (as having two shrewd disadvantages;
the best learned among the Iews, (the Pharisees especially) opposed against them by Arguments and collections drawn from the Scriptures. The Sadducees finding themselves unable to hold argument with them (as having two shrewd disadvantages;
but stood upon the meaning of the Scriptures, as the Sadduces did upon the letter; confirming the truth of their interpretations partly from Reason, and partly from Tradition. Not meaning by Tradition (as yet) any Doctrine other than what was already sufficiently contained in the Scriptures; but meerly the Doctrine which had been in all ages constantly taught and received with an Universal consent among the People of God,
but stood upon the meaning of the Scriptures, as the Sadducees did upon the Letter; confirming the truth of their interpretations partly from Reason, and partly from Tradition. Not meaning by Tradition (as yet) any Doctrine other than what was already sufficiently contained in the Scriptures; but merely the Doctrine which had been in all ages constantly taught and received with an Universal consent among the People of God,
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By this means, though they could not satisfie the Sadduces (as Hereticks and Sectaries commonly are obstinate) yet so far they satisfied the generality of the People, that they grew into very great esteem with them:
By this means, though they could not satisfy the Sadducees (as Heretics and Sectaries commonly Are obstinate) yet so Far they satisfied the generality of the People, that they grew into very great esteem with them:
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Things being at this pass, any Wise Man may Judge, how easie a matter it was for Men so reverenced as the Pharisees were, to abuse the Credulity of the People and the interest they had in their good Opinion, to their own advantage:
Things being At this pass, any Wise Man may Judge, how easy a matter it was for Men so reverenced as the Pharisees were, to abuse the Credulity of the People and the Interest they had in their good Opinion, to their own advantage:
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and proceeding still more and more, till the Iewish Worship by their means was grown to that height of superstition and formality, as we see it was in our Saviours days.
and proceeding still more and more, till the Jewish Worship by their means was grown to that height of Superstition and formality, as we see it was in our Saviors days.
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Such was the beginning and such the rise, of these Pharisaical Traditions. 15. Popish Traditions also both came in and grew up just after the same manner.
Such was the beginning and such the rise, of these Pharisaical Traditions. 15. Popish Traditions also both Come in and grew up just After the same manner.
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The Orthodox Bishops and Doctors in the ancient Church, being to maintain the Trinity of Persons in the Godhead, the Consubstantiality of the Son with the Father, the Hypostatical union of the two Natures in the Person of Christ, the Divinity of the Holy Ghost, and other like Articles of the Catholick Religion against the Arrians, Eunomians, Macedonians, and other Hereticks:
The Orthodox Bishops and Doctors in the ancient Church, being to maintain the Trinity of Persons in the Godhead, the Consubstantiality of the Son with the Father, the Hypostatical Union of the two Nature's in the Person of christ, the Divinity of the Holy Ghost, and other like Articles of the Catholic Religion against the Arians, Eunomians, Macedonians, and other Heretics:
or by using her name without her leave for the serving of their own purposes, have causlessly brought an evil suspicion upon her (as some are blamed) let them answer it as well as they can:
or by using her name without her leave for the serving of their own Purposes, have causelessly brought an evil suspicion upon her (as Some Are blamed) let them answer it as well as they can:
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for that the words Trinity, Homoiision, Hypostasis, Procession, &c. (which for the better expressing of the Catholick sence they were forced to use) were not expresly to be found in the holy Scriptures; had recourse therefore very often, in their writings against the Hereticks of their times, to the Tradition of the Church.
for that the words Trinity, Homoiision, Hypostasis, Procession, etc. (which for the better expressing of the Catholic sense they were forced to use) were not expressly to be found in the holy Scriptures; had recourse Therefore very often, in their writings against the Heretics of their times, to the Tradition of the Church.
but the very Doctrine of the Scriptures themselves as they had been constantly understood and believed by all faithful Christians in the Catholick Church down from the Apostles times till the several present Ages wherein they lived.
but the very Doctrine of the Scriptures themselves as they had been constantly understood and believed by all faithful Christians in the Catholic Church down from the Apostles times till the several present Ages wherein they lived.
and after-rise to that heap of Errors and Superstitions which in process of time (by the Power and Policy of the Bishop of Rome especially) were introduced into the Christian Church under the specious name and colour of Catholick Traditions. Thus have they trodden in the steps of their Forefathers the Pharisees; and stand guilty even as they of the Superstition here condemned by our Saviour, in teaching for Doctrines mens Precepts.
and after-rise to that heap of Errors and Superstitions which in process of time (by the Power and Policy of the Bishop of Rome especially) were introduced into the Christian Church under the specious name and colour of Catholic Traditions. Thus have they trodden in the steps of their Forefathers the Pharisees; and stand guilty even as they of the Superstition Here condemned by our Saviour, in teaching for Doctrines men's Precepts.
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16. But if the Church of Rome be cast, how shall the Church of England be quit? That symbolizeth so much with her in many of her Ceremonies, and otherwise? What are all our crossings, and kneelings, and duckings? What Surplice, and Ring, and all those other Rites and Accoutrements that are used in or about the Publick Worship; but so many Commandments of men? For it cannot be made appear (nor truly do I think was it ever endeavoured) that God hath any where commanded them.
16. But if the Church of Rome be cast, how shall the Church of England be quit? That symbolizeth so much with her in many of her Ceremonies, and otherwise? What Are all our crossings, and kneelings, and duckings? What Surplice, and Ring, and all those other Rites and Accoutrements that Are used in or about the Public Worship; but so many commandments of men? For it cannot be made appear (nor truly do I think was it ever endeavoured) that God hath any where commanded them.
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and the cry is of late revived again with more noise and malice than ever, in a world of base and unworthy Pamphlets, that like the Frogs of Aegypt croak in every corner of the Land:
and the cry is of late revived again with more noise and malice than ever, in a world of base and unworthy Pamphlets, that like the Frogs of Egypt croak in every corner of the Land:
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And I pray God the suffering of them to multiply into such heaps do not cause the whole Land so to stink in his Nostrils, that he grow weary of it and forsake us.
And I pray God the suffering of them to multiply into such heaps do not cause the Whole Land so to stink in his Nostrils, that he grow weary of it and forsake us.
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If any of the Children of this Church in their too much hast have over-run their Mother, that is, have busied themselves and troubled others with putting forward new Rites and Ceremonies, with scandal, and without Law;
If any of the Children of this Church in their too much haste have overrun their Mother, that is, have busied themselves and troubled Others with putting forward new Rites and Ceremonies, with scandal, and without Law;
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it is not my business now to plead for them, but to vindicate the Church of England against another sort of men, who have accused her of Superstition unjustly.
it is not my business now to plead for them, but to vindicate the Church of England against Another sort of men, who have accused her of Superstition unjustly.
So long as neither the one is done with an Opinion of necessity, nor the other forborn out of the Opinion of unlawfulness. For so long the Conscience standeth free.
So long as neither the one is done with an Opinion of necessity, nor the other forborn out of the Opinion of unlawfulness. For so long the Conscience Stands free.
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As in the present case, at this time it is certain Christs Disciples did eat and washed not: it cannot be doubted but at some time or other they washed before they eat.
As in the present case, At this time it is certain Christ Disciples did eat and washed not: it cannot be doubted but At Some time or other they washed before they eat.
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and they might do both without supersition. But if any man shall wear, or kneel, or cross, with an Opinion of necessity and for Conscience sake towards God,
and they might do both without supersition. But if any man shall wear, or kneel, or cross, with an Opinion of necessity and for Conscience sake towards God,
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yea, althought the Church had not appointed them, doubtless the use of those Ceremonies by reason of such his Opinion should be Superstition to him. Because a man cannot be of that Opinion, but he must believe it to be true Doctrine, that such and such Ceremonies are of themselves necessary parts of Gods worship.
yea, Although the Church had not appointed them, doubtless the use of those Ceremonies by reason of such his Opinion should be Superstition to him. Because a man cannot be of that Opinion, but he must believe it to be true Doctrine, that such and such Ceremonies Are of themselves necessary parts of God's worship.
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As on the contrary, if any body should refuse to wear, or kneel, or cross, out of an Opinion of their unlawfulness; as if those Ceremonies did vitiate the whole act of that Worship whereunto they are applied:
As on the contrary, if any body should refuse to wear, or kneel, or cross, out of an Opinion of their unlawfulness; as if those Ceremonies did vitiate the Whole act of that Worship whereunto they Are applied:
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I cannot see, but upon the same ground, and by reason of such his Opinion, the refusal of those Ceremonies should be to him also Superstition. Because a man cannot be of that Opinion, but he must believe this to be true Doctrine, that such and such Ceremonies are of themselves unlawful to be used in the Worship of God.
I cannot see, but upon the same ground, and by reason of such his Opinion, the refusal of those Ceremonies should be to him also Superstition. Because a man cannot be of that Opinion, but he must believe this to be true Doctrine, that such and such Ceremonies Are of themselves unlawful to be used in the Worship of God.
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But the obedient Children of the Church of England, having no such Opinion either of the necessity or unlawfulness of the said Ceremonies; but holding them to be (as indeed they are) things in their own nature indifferent, are even therefore free from Superstition in both the kinds aforesaid.
But the obedient Children of the Church of England, having not such Opinion either of the necessity or unlawfulness of the said Ceremonies; but holding them to be (as indeed they Are) things in their own nature indifferent, Are even Therefore free from Superstition in both the Kinds aforesaid.
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So then in the things commanded taken materially, that is to say, considered in themselves without respect to the Churches command, there is no Superstition; because there is nothing concerning them Doctrinally taught either the one way, or the other.
So then in the things commanded taken materially, that is to say, considered in themselves without respect to the Churches command, there is no Superstition; Because there is nothing Concerning them Doctrinally taught either the one Way, or the other.
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For although the very commanding them do seem to bring with it a kind of necessity, and to lay a tie upon the Conscience, (as that of St. Paul implieth both, you must needs be subject, and that for Conscience sake: ) yet is not that any tie brought upon the Conscience de novo by such command of the Church, only that tie that lay upon the Conscience before by virtue of that general Commandment of God of obeying the higher Powers in all their lawful commands, is by that Commandment of the Church applied to that particular matter.
For although the very commanding them do seem to bring with it a kind of necessity, and to lay a tie upon the Conscience, (as that of Saint Paul Implies both, you must needs be Subject, and that for Conscience sake:) yet is not that any tie brought upon the Conscience de novo by such command of the Church, only that tie that lay upon the Conscience before by virtue of that general Commandment of God of obeying the higher Powers in all their lawful commands, is by that Commandment of the Church applied to that particular matter.
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And the necessity also is but an obediential, not a doctrinal necessity. But the Text requireth a doctrinal necessity, to make the thing done a vain and superstitious Worship [ Teaching for doctrines the commandments of men.
And the necessity also is but an obediential, not a doctrinal necessity. But the Text requires a doctrinal necessity, to make the thing done a vain and superstitious Worship [ Teaching for doctrines the Commandments of men.
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For look as the case standeth with private men for doing, or refusing; even so standeth the case with publick Governours for commanding or forbidding. As therefore with private men, it is not the bare doing or refusing of a thing,
For look as the case Stands with private men for doing, or refusing; even so Stands the case with public Governors for commanding or forbidding. As Therefore with private men, it is not the bore doing or refusing of a thing,
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but the doing of it with an Opinion of necessity or the refusing of it with the Opinion of unlawfulness, that maketh the action superstitious, as hath been already shewed;
but the doing of it with an Opinion of necessity or the refusing of it with the Opinion of unlawfulness, that makes the actium superstitious, as hath been already showed;
so with publick Governours, it is not the commanding or forbidding of a mutable Ceremony, as for the present they shall deem it fit, for order, decency or uniformities sake, or such other like respects:
so with public Governors, it is not the commanding or forbidding of a mutable Ceremony, as for the present they shall deem it fit, for order, decency or Uniformities sake, or such other like respects:
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and that in as plain and express terms as can be desired, disclaimed all humane Traditions, that are imposed upon the Consciences of Gods People either in point of Faith or Manners; and declared to the world, that she challenged no power to her self to order any thing by her own Authority but only in things indifferent, and such as are not repugnant to the word of God;
and that in as plain and express terms as can be desired, disclaimed all humane Traditions, that Are imposed upon the Consciences of God's People either in point of Faith or Manners; and declared to the world, that she challenged no power to her self to order any thing by her own authority but only in things indifferent, and such as Are not repugnant to the word of God;
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Let any Papist or Precisian in the world give instance but in any one single thing, doctrinally maintained by the Church of England, which he can with any colour of truth except against as a Commandment of men: if we do not either shew good warrant for it from the written word of God, (which we doubt not but to be able to do,
Let any Papist or Precisian in the world give instance but in any one single thing, doctrinally maintained by the Church of England, which he can with any colour of truth except against as a Commandment of men: if we do not either show good warrant for it from the written word of God, (which we doubt not but to be able to do,
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and is most ad rem; ) or else (which is enough ad hominem ) for every single instance they shall bring, return them ten of their own teaching, every whit as liable to the same exception as that:
and is most and remembering;) or Else (which is enough ad hominem) for every single instance they shall bring, return them ten of their own teaching, every whit as liable to the same exception as that:
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20. But now, what will you say, if after all this clamouring against English. Popish Ceremonies, (as of late they have blazoned them) they that keep all this ado, prove in the end the guilty persons themselves? I am much deceived if it do not clearly prove so,
20. But now, what will you say, if After all this clamouring against English. Popish Ceremonies, (as of late they have blazoned them) they that keep all this ado, prove in the end the guilty Persons themselves? I am much deceived if it do not clearly prove so,
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First, compare them a little, which will also add some confirmation to the former point for the farther justifying of the Church of England in this behalf.
First, compare them a little, which will also add Some confirmation to the former point for the farther justifying of the Church of England in this behalf.
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and they using the liberty of the power given them, have appointed kneeling rather than sitting, or standing, as judging it a gesture of greater reverence and well becoming our unworthiness, but without any Opinion either of the necessity of that gesture,
and they using the liberty of the power given them, have appointed kneeling rather than sitting, or standing, as judging it a gesture of greater Reverence and well becoming our unworthiness, but without any Opinion either of the necessity of that gesture,
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so God had given the like Power to these our Brethren, and they using the liberty of that power had appointed sitting or standing, rather than kneeling, as judging either of them a more proper Table gesture than it,
so God had given the like Power to these our Brothers, and they using the liberty of that power had appointed sitting or standing, rather than kneeling, as judging either of them a more proper Table gesture than it,
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] so our Church-Governours should say to the People peremptorily in effect thus, [ you are bound in Conscience to kneel, or else you prophane the holy Sacrament, not discerning the Lords Body;
] so our Church-Governours should say to the People peremptorily in Effect thus, [ you Are bound in Conscience to kneel, or Else you profane the holy Sacrament, not discerning the lords Body;
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because by that doctrinal necessity, as well the one sort as the other had laid a perpetual obligation upon the Consciences of men, in a matter which God having not any where either commanded or forbidden hath therefore left free and indifferent.
Because by that doctrinal necessity, as well the one sort as the other had laid a perpetual obligation upon the Consciences of men, in a matter which God having not any where either commanded or forbidden hath Therefore left free and indifferent.
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Our Brethren having no publick authority given them to order what shall be done or not done in matters of external government, do yet bind the Consciences of Gods people, by teaching that which they thus forbid to be simply and in it self unlawful. Our Governors on the contrary,
Our Brothers having no public Authority given them to order what shall be done or not done in matters of external government, do yet bind the Consciences of God's people, by teaching that which they thus forbid to be simply and in it self unlawful. Our Governors on the contrary,
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though having publick authority to prescribe in such matters, do yet leave the Consciences of men at liberty, without teaching that which they appoint, to be of absolute necessity in it self.
though having public Authority to prescribe in such matters, do yet leave the Consciences of men At liberty, without teaching that which they appoint, to be of absolute necessity in it self.
but having authority, do by virtue of that authority appoint the People to kneel; The other side having no such authority, but teaching a doctrine, do by virtue of that doctrine charge the people not to kneel: Whether of both sides may rightlier be said to teach for doctrines the Commandments of men;
but having Authority, do by virtue of that Authority appoint the People to kneel; The other side having not such Authority, but teaching a Doctrine, do by virtue of that Doctrine charge the people not to kneel: Whither of both sides may rightlier be said to teach for doctrines the commandments of men;
for how many hours would serve to reckon them all? or who indeed (even of themselves) knoweth them all? There are so many Covies of new doctrines sprung up ever and anon, especially in these late times of connivance and licentiousness;
for how many hours would serve to reckon them all? or who indeed (even of themselves) Knoweth them all? There Are so many Covies of new doctrines sprung up ever and anon, especially in these late times of connivance and licentiousness;
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yet I cannot dissemble my fear that it is but too true, (by the proportion of what we almost dayly hear or see) that within little more than this one twelvemonth last past there have been more false and superstitious doctrines vented in the Pulpits and Presses in England, than have been (in so open and daring a manner) in the whole space of almost fourscore years before, I mean since the first of Queen Elizabeth of blessed memory.
yet I cannot dissemble my Fear that it is but too true, (by the proportion of what we almost daily hear or see) that within little more than this one twelvemonth last passed there have been more false and superstitious doctrines vented in the Pulpits and Presses in England, than have been (in so open and daring a manner) in the Whole Molle of almost fourscore Years before, I mean since the First of Queen Elizabeth of blessed memory.
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and Ceremonies, established by Law, partly concerning sundry received customs in matters wholly or in part Ecclesiastical, partly concerning the use of sundry pastimes and recreations, partly concerning sundry usages and customs in vita communi, in things meerly Civil, and not sacred or Ecclefiastical:
and Ceremonies, established by Law, partly Concerning sundry received customs in matters wholly or in part Ecclesiastical, partly Concerning the use of sundry pastimes and recreations, partly Concerning sundry usages and customs in vita Communi, in things merely Civil, and not sacred or Ecclesiastical:
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I shall present unto your view a dozen only, which I have selected from the rest of those that I have observed to have been most urged of late in Sermons and Pamphlets; by which you may in part judge of the rest. And they are these.
I shall present unto your view a dozen only, which I have selected from the rest of those that I have observed to have been most urged of late in Sermons and Pamphlets; by which you may in part judge of the rest. And they Are these.
2. That it is not in the power of the Church to ordain any Rites or Ceremonies in the Service of God, which the People are bound to observe, other than such as God hath commanded in his Word.
2. That it is not in the power of the Church to ordain any Rites or Ceremonies in the Service of God, which the People Are bound to observe, other than such as God hath commanded in his Word.
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7. That the Presbyterian Discipline is the very Scepter of Christs Kingdom, or the order appointed by Christ himself for the perpetual Government of his Church, which ought of all particular Congregations to be inviolably observed unto the worlds end.
7. That the Presbyterian Discipline is the very Sceptre of Christ Kingdom, or the order appointed by christ himself for the perpetual Government of his Church, which ought of all particular Congregations to be inviolably observed unto the world's end.
9. That Ecclesiastical persons may not meddle in secular affairs, nor can with a good Conscience exercise any Civil office or Iurisdiction, although by humane Authority, Law or custom allowed them.
9. That Ecclesiastical Persons may not meddle in secular affairs, nor can with a good Conscience exercise any Civil office or Jurisdiction, although by humane authority, Law or custom allowed them.
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yet for that I find it often touched upon in these late Treatises, and conceive it to be an error of no less dangerous consequence than many of the former, I thought meet not to omit it:) That the examples of Christ and of his Apostles ought to be observed of all Christians,
yet for that I find it often touched upon in these late Treatises, and conceive it to be an error of no less dangerous consequence than many of the former, I Thought meet not to omit it:) That the Examples of christ and of his Apostles ought to be observed of all Christians,
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23. Concerning which Positions, I do here in the face of this Congregation take God to witness, who shall judge us all at the last day, that I do verily believe,
23. Concerning which Positions, I do Here in the face of this Congregation take God to witness, who shall judge us all At the last day, that I do verily believe,
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and in my conscience am perswaded, That all and every of them are the vain and superstitious inventions of men, wholly destitute of all sound warrant from the written word of God, rightly understood and applied:
and in my conscience am persuaded, That all and every of them Are the vain and superstitious Inventions of men, wholly destitute of all found warrant from the written word of God, rightly understood and applied:
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Many and great are the mischiefs otherwise, that come to the Church and People of God, by the teaching of these and other like groundless Positions: As amongst others, these three following.
Many and great Are the mischiefs otherwise, that come to the Church and People of God, by the teaching of these and other like groundless Positions: As among Others, these three following.
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Secondly, many sober and godly men, both Ministers and other who chearfully submit to the established Laws and Government (as they take themselves by the Law of God bound to do, in things which they believe not to be repugnant to his word) are by this means unworthily exposed to contempt and mis-censure,
Secondly, many Sobrium and godly men, both Ministers and other who cheerfully submit to the established Laws and Government (as they take themselves by the Law of God bound to do, in things which they believe not to be repugnant to his word) Are by this means unworthily exposed to contempt and miscensure,
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they shall be sure to be forthwith branded as opposers of the Gospel. As if there were such a spirit of infallibility annexed to some mens Pulpits, as some have said there is to the Pope's Chair, that whatsoever they shall deliver thence must needs be Gospel. Thirdly, hereby many an honesthearted and well meaning Christian is wonderfully abused;
they shall be sure to be forthwith branded as opposers of the Gospel. As if there were such a Spirit of infallibility annexed to Some men's Pulpits, as Some have said there is to the Pope's Chair, that whatsoever they shall deliver thence must needs be Gospel. Thirdly, hereby many an honesthearted and well meaning Christian is wonderfully abused;
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by being mis-led into Error, Superstition, and disobedience, by having his Conscience brought into bondage in those things, whereunto it was the good pleasure of God to leave him free;
by being misled into Error, Superstition, and disobedience, by having his Conscience brought into bondage in those things, whereunto it was the good pleasure of God to leave him free;
the thing that I am presently to affirm, concerning all and every of the positions aforesaid, and other like them, pertinently to the Text and business in hand, is this, That whosoever shall doctrinally and positively teach any of the same, doth ipso facto become guilty of the Superstition here condemned by our Saviour,
the thing that I am presently to affirm, Concerning all and every of the positions aforesaid, and other like them, pertinently to the Text and business in hand, is this, That whosoever shall doctrinally and positively teach any of the same, does ipso facto become guilty of the Superstition Here condemned by our Saviour,
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and Orthodox Divines, no way suspected of favouring Popery or Popish Innovations that by Gods help and the advantage of Truth will be ready to maintain what I now affirm, in a fair, Christian and Scholar-like trial, against whosoever are otherwise minded, whensoever by Authority they shall be thereunto required.
and Orthodox Divines, no Way suspected of favouring Popery or Popish Innovations that by God's help and the advantage of Truth will be ready to maintain what I now affirm, in a fair, Christian and Scholarlike trial, against whosoever Are otherwise minded, whensoever by authority they shall be thereunto required.
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and covetous enough, professed yet that if Balak would give him his house full of ▪ Silver and Gold, he neither durst nor would go beyond the word of the Lord to do less or more.
and covetous enough, professed yet that if Balak would give him his house full of ▪ Silver and Gold, he neither durst nor would go beyond the word of the Lord to do less or more.
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25. I have now finished what I had to say from this Scripture by way of Application. From the whole premisses would arise sundry Inferences, as Corollaries and by way of Use. In the prosecution whereof, had we time for it, I should have occasion to fall upon some things that might be of right good use for the setling of mens Iudgments and Consciences in a way of Truth and Peace. And truly my aim lay chiefly here,
25. I have now finished what I had to say from this Scripture by Way of Application. From the Whole premises would arise sundry Inferences, as Corollaries and by Way of Use. In the prosecution whereof, had we time for it, I should have occasion to fallen upon Some things that might be of right good use for the settling of men's Judgments and Consciences in a Way of Truth and Peace. And truly my aim lay chiefly Here,
when my thoughts fixt upon this Text. But having enlarged my self so far beyond my first purpose already, I shall only give you a short touch of each of them:
when my thoughts fixed upon this Text. But having enlarged my self so Far beyond my First purpose already, I shall only give you a short touch of each of them:
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That they would in the fear of God review their own dictates, and (all partiality and self-seeking laid aside) bestow a little pains to examine throughly the soundness of those principles from which they draw their Conclusions: whether they be the very true word of God indeed,
That they would in the Fear of God review their own dictates, and (all partiality and self-seeking laid aside) bestow a little pains to examine thoroughly the soundness of those principles from which they draw their Conclusions: whither they be the very true word of God indeed,
and that it is with our Brethren herein as with other men, may sufficiently appear in this, that few of them will so much as bestow the reading of those Books, that might give them satisfaction.
and that it is with our Brothers herein as with other men, may sufficiently appear in this, that few of them will so much as bestow the reading of those Books, that might give them satisfaction.
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But (beloved) better try your own work your selves, and if it prove but Hay or Stubble burn it your selves, by acknowledging your error and retracting it; that you may build better:
But (Beloved) better try your own work your selves, and if it prove but Hay or Stubble burn it your selves, by acknowledging your error and retracting it; that you may built better:
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Better for any of us all, whether in respect of our errours or sins, to prevent the Lords judging of us, by timely judging our selves, than to slack the time till his judgment overtake us.
Better for any of us all, whither in respect of our errors or Sins, to prevent the lords judging of us, by timely judging our selves, than to slack the time till his judgement overtake us.
There is a great proneness in us all to Idolize our own inventions: Besides much Ignorance, Hypocrisie, and Partiality; any of which may byass us awry.
There is a great proneness in us all to Idolise our own Inventions: Beside much Ignorance, Hypocrisy, and Partiality; any of which may bias us awry.
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The golden mean is a hard thing to hit upon almost in any thing, without some warping toward one of the extremes, either on the right hand or on the left:
The golden mean is a hard thing to hit upon almost in any thing, without Some warping towards one of the extremes, either on the right hand or on the left:
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and without a great deal of wisdom and care seldom shall we seek to shun one extreme, and not run a little too far towards the other, if not quite into it.
and without a great deal of Wisdom and care seldom shall we seek to shun one extreme, and not run a little too Far towards the other, if not quite into it.
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and all little enough without Gods blessing too, (yea, and our own greater care too) to keep us from running into Errors, and from teaching for doctrines the commandments of men.
and all little enough without God's blessing too, (yea, and our own greater care too) to keep us from running into Errors, and from teaching for doctrines the Commandments of men.
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28. The Third Use should be for Admonition also, to all the people of God that they be not hasty to believe every Spirit; but to try the Spirits (especially when they see the spirits to disagree and clash one with another,
28. The Third Use should be for Admonition also, to all the people of God that they be not hasty to believe every Spirit; but to try the Spirits (especially when they see the spirits to disagree and clash one with Another,
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or find otherwise just cause of suspicion;) and that, as the Beraeans did, by the Scriptures. Using withal all good subsidiary helps for the better understanding thereof;
or find otherwise just cause of suspicion;) and that, as the Bereans did, by the Scriptures. Using withal all good subsidiary helps for the better understanding thereof;
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the Rule of Right Reason, and the known constant judgment and practice of the Universal Church. That so they may fan away the Chaff from the Wheat: and letting go the refuse, hold fast that which is good.
the Rule of Right Reason, and the known constant judgement and practice of the Universal Church. That so they may fan away the Chaff from the Wheat: and letting go the refuse, hold fast that which is good.
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To this end every man should especially beware, that he do not suffer himself to be carried away with names; nor to have any mans person either in hatred or admiration: but embrace what is consonant to truth and reason,
To this end every man should especially beware, that he do not suffer himself to be carried away with names; nor to have any men person either in hatred or admiration: but embrace what is consonant to truth and reason,
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and true hearty affection to God and his Truth and Church, by maintaining the simplicity of the Christian Faith, and asserting the Doctrine of Christian Liberty, against all corrupt mixtures of mens inventions, and against all unlawful impositions of mens Commandments, in any kind whatsoever.
and true hearty affection to God and his Truth and Church, by maintaining the simplicity of the Christian Faith, and asserting the Doctrine of Christian Liberty, against all corrupt mixtures of men's Inventions, and against all unlawful impositions of men's commandments, in any kind whatsoever.
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how shall we be able to answer it to God and the World, if we suffer it to be stollen out of the hearts of our people by our silence or neglect? Like enough you shall incurr blame and censure enough for so doing;
how shall we be able to answer it to God and the World, if we suffer it to be stolen out of the hearts of our people by our silence or neglect? Like enough you shall incur blame and censure enough for so doing;
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But let none of these things discourage you, if you shall not be able by the grace of God in some measure to despise the censures of rash and uncharitable men,
But let none of these things discourage you, if you shall not be able by the grace of God in Some measure to despise the censures of rash and uncharitable men,
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30. The last Use should be an humble Supplication to those that have in their hands the ordering of the great affairs of Church and State: that they would in their goodness and wisdoms make some speedy and effectual provision, to repress the exorbitant licenciousness of these times, in Printing and Preaching every man what he list to the great dishonour of God, scandal of the Reformed Religion, fomenting of Superstition and Error, and disturbance of the peace both of Church and Common-wealth. Lest if way be still given thereunto, those evil Spirits that this late connivence hath raised, grow so fierce within a while, that it will trouble all the power and wisdom of the Kingdom to conjure them handsomly down again.
30. The last Use should be an humble Supplication to those that have in their hands the ordering of the great affairs of Church and State: that they would in their Goodness and wisdoms make Some speedy and effectual provision, to repress the exorbitant licentiousness of these times, in Printing and Preaching every man what he list to the great dishonour of God, scandal of the Reformed Religion, fomenting of Superstition and Error, and disturbance of the peace both of Church and Commonwealth. Lest if Way be still given thereunto, those evil Spirits that this late connivance hath raised, grow so fierce within a while, that it will trouble all the power and Wisdom of the Kingdom to conjure them handsomely down again.
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But certainly, since we find by late experience, what wildness in some of the Lay-people, what petulancy in some of the inferior Clergy, what insolency in some both of the Laity and Clergy, our Land is grown into,
But Certainly, since we find by late experience, what wildness in Some of the Lay people, what petulancy in Some of the inferior Clergy, what insolency in Some both of the Laity and Clergy, our Land is grown into,
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we cannot but see, what need we have to desire and pray, that the Ecclesiastical Government and Power may be timely setled in some such moderate and effectual way;
we cannot but see, what need we have to desire and pray, that the Ecclesiastical Government and Power may be timely settled in Some such moderate and effectual Way;
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In the mean time, so long as things hang thus loose and unsetled, I know not better how to represent unto you the present face of the times in some respects,
In the mean time, so long as things hang thus lose and unsettled, I know not better how to represent unto you the present face of the times in Some respects,
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than in the words of the Prophet Ieremy, [ The Prophets prophesie lies, and the Priests get power into their hands by their means, and my people love to have it so:
than in the words of the Prophet Ieremy, [ The prophets prophesy lies, and the Priests get power into their hands by their means, and my people love to have it so:
The increase of Profaneness, Riot, Oppression, and all manner of wickedness on the one side; and the growth of Error, Novelty, and Superstition on the other side: are no good signs onward.
The increase of Profaneness, Riot, Oppression, and all manner of wickedness on the one side; and the growth of Error, Novelty, and Superstition on the other side: Are not good Signs onward.
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to purge out of us by the fire of his Holy Spirit all dross of pride and Hypocrisie; to increase in us by the grace of his Holy Spirit the love of Truth and Godliness; to support us by the comforts of his Holy Spirit amidst all our distresses and fears; and to lead us by the guidance of his Holy Spirit along the paths of holiness unto the ports of happiness. And all this for the alone merits sake of his blessed Son and our alone Saviour Iesus Christ. To which blessed Father, Son and Holy Spirit, be ascribed by us and the whole Christian Church, all the Kingdom, the Power,
to purge out of us by the fire of his Holy Spirit all dross of pride and Hypocrisy; to increase in us by the grace of his Holy Spirit the love of Truth and Godliness; to support us by the comforts of his Holy Spirit amid all our Distresses and fears; and to led us by the guidance of his Holy Spirit along the paths of holiness unto the ports of happiness. And all this for the alone merits sake of his blessed Son and our alone Saviour Iesus christ. To which blessed Father, Son and Holy Spirit, be ascribed by us and the Whole Christian Church, all the Kingdom, the Power,
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AD MAGISTRATUM. The First Sermon. At a Publick Sessions at Grantham, Lincoln, Iune the 11th. 1623. JOB. XXIX. ver. 14, 15, 16, 17. 14. I put on righteousness, and it cloathed me:
AD MAGISTRATUM. The First Sermon. At a Public Sessions At Grantham, Lincoln, Iune the 11th. 1623. JOB. XXIX. ver. 14, 15, 16, 17. 14. I put on righteousness, and it clothed me:
WHere silence against foul and false imputations may be interpreted a Confession; there the Protestation of a mans own innocency as ever just, and sometimes necessary. When others do us open wrong, it is not now Vanity, but Charity, to do our selves open right: and whatsoever appearance of folly or vain boasting there is in so doing;
WHere silence against foul and false imputations may be interpreted a Confessi; there the Protestation of a men own innocency as ever just, and sometime necessary. When Others do us open wrong, it is not now Vanity, but Charity, to do our selves open right: and whatsoever appearance of folly or vain boasting there is in so doing;
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but ye have compelled me, 2 Cor. 12. 11.) It was neither pride nor passion in Iob, but such a compulsion as this, that made him so often in this Book proclaim his own righteousness. Amongst whose many and grievous afflictions, as it is hard to say which was the greatest;
but you have compelled me, 2 Cor. 12. 11.) It was neither pride nor passion in Job, but such a compulsion as this, that made him so often in this Book proclaim his own righteousness. among whose many and grievous afflictions, as it is hard to say which was the greatest;
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But sorry friends they were, and miserable comforters: indeed not comforters, but tormenters; and accusers rather than friends. Seeing Gods hand heavy upon him;
But sorry Friends they were, and miserable Comforters: indeed not Comforters, but tormenters; and accusers rather than Friends. Seeing God's hand heavy upon him;
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for want of better or other proof, they charge him with Hypocrisie. And because they would not seem to deal all in generalities (for against this general accusation of hypocrisie, it was sufficient for him as generally to plead the truth and uprightness of his heart;) they therefore go on more particularly, (but as falsly) and as it were by way of instance, to charge him with Oppression. Thus Eliphaz by name taxeth him:
for want of better or other proof, they charge him with Hypocrisy. And Because they would not seem to deal all in Generalities (for against this general accusation of hypocrisy, it was sufficient for him as generally to plead the truth and uprightness of his heart;) they Therefore go on more particularly, (but as falsely) and as it were by Way of instance, to charge him with Oppression. Thus Eliphaz by name Taxes him:
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Being thus shamefully, indeed shamelessly, upbraided to his face, without any desert of his, by those men, who (if he had deserved it) should least of all have done it, his neighbours and familiar friends; can you blame the good man,
Being thus shamefully, indeed shamelessly, upbraided to his face, without any desert of his, by those men, who (if he had deserved it) should least of all have done it, his neighbours and familiar Friends; can you blame the good man,
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if to remove such false aspersions, he do with more than ordinary freedom insist upon his own integrity in this behalf? And that he doth in this Chapter something largely;
if to remove such false Aspersions, he do with more than ordinary freedom insist upon his own integrity in this behalf? And that he does in this Chapter something largely;
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wherein he declareth how he demeaned himself in the time of his prosperity in the administration of his Magistracy, far otherwise than was laid to his charge.
wherein he Declareth how he demeaned himself in the time of his Prosperity in the administration of his Magistracy, Far otherwise than was laid to his charge.
And then he goeth on in the words of my Text, I put on righteousness, &c. It seemeth Iob was a good man, as well as a great: and being good, he was by so much the better, by how much he was the greater. Nor was he ony Bonus vir, a good man;
And then he Goes on in the words of my Text, I put on righteousness, etc. It seems Job was a good man, as well as a great: and being good, he was by so much the better, by how much he was the greater. Nor was he only Bonus vir, a good man;
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and yet if but so, his friends had done him much wrong to make him an Hypocrite: but he was Bonus Civis too, a good Common-wealths man; and therefore his friends did him yet more wrong to make him an Oppressor. Indeed he was neither the one, nor the other.
and yet if but so, his Friends had done him much wrong to make him an Hypocrite: but he was Bonus Civis too, a good Commonwealths man; and Therefore his Friends did him yet more wrong to make him an Oppressor. Indeed he was neither the one, nor the other.
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as to learn from him what manner of men we should be. The grieved Spirit of Iob indeed at first, uttered these words for his own Iustification: but the blessed Spirit of God hath since written them for our instruction. To teach us from Iob 's example how to use that measure of greatness and power which he hath given us, be it more, be it less, to his glory, and the common good. So that in these words we have to consider,
as to Learn from him what manner of men we should be. The grieved Spirit of Job indeed At First, uttered these words for his own Justification: but the blessed Spirit of God hath since written them for our instruction. To teach us from Job is Exampl how to use that measure of greatness and power which he hath given us, be it more, be it less, to his glory, and the Common good. So that in these words we have to Consider,
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as laid down unto us under the person, and from the example of Iob, some of the main and principal duties which concern all those that live in any degree of Eminency or Authority, either in Church or Common-wealth; and more especially those that are in the Magistracy, or in any office appertaining to Iustice.
as laid down unto us under the person, and from the Exampl of Job, Some of the main and principal duties which concern all those that live in any degree of Eminency or authority, either in Church or Commonwealth; and more especially those that Are in the Magistracy, or in any office appertaining to Justice
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The first is, a Care and Love, and Zeal of Iustice. A good Magistrate should so make account of the administration of Iustice, as of his chiefest business; making it his greatest glory and delight, Ver. 14. [ I put on righteousness, and it cloathed me:
The First is, a Care and Love, and Zeal of Justice A good Magistrate should so make account of the administration of justice, as of his chiefest business; making it his greatest glory and delight, Ver. 14. [ I put on righteousness, and it clothed me:
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] The second is a forwardness unto the works of Mercy, and Charity, and Compassion. A good Magistrate should have compassion of those that stand in need of his help,
] The second is a forwardness unto the works of Mercy, and Charity, and Compassion. A good Magistrate should have compassion of those that stand in need of his help,
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] The third is Diligence in Examination. A good Magistrate should not be hasty to credit the first tale, or be carried away with light Informations: but he should hear, and examine, and scan and sift matters as narrowly as may be for the finding out of the truth, in the remainder of ver. 16. [ And the cause which I knew not, I searched out.
] The third is Diligence in Examination. A good Magistrate should not be hasty to credit the First tale, or be carried away with Light Informations: but he should hear, and examine, and scan and sift matters as narrowly as may be for the finding out of the truth, in the remainder of ver. 16. [ And the cause which I knew not, I searched out.
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A good Magistrate, when he goeth upon sure grounds, should not fear the faces of men, be they never so mighty or many; but without respect of persons execute that which is equal and right even upon the greatest Offender, Ver. 17. [ And I brake the jaws of the wicked,
A good Magistrate, when he Goes upon sure grounds, should not Fear the faces of men, be they never so mighty or many; but without respect of Persons execute that which is equal and right even upon the greatest Offender, Ver. 17. [ And I brake the Jaws of the wicked,
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in these words, I put on righteousness, &c. This Metaphor of cloathing is much used in the Scriptures in this notion as it is applyed to the soul, and things appertaining to the soul.
in these words, I put on righteousness, etc. This Metaphor of clothing is much used in the Scriptures in this notion as it is applied to the soul, and things appertaining to the soul.
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] And the Prophet Esay speaking of Christ and his Kingdom, and the righteousness thereof, Chap. 11. thus describeth it, [ Righteousness shall be the girdle of his loins,
] And the Prophet Isaiah speaking of christ and his Kingdom, and the righteousness thereof, Chap. 11. thus Describeth it, [ Righteousness shall be the girdle of his loins,
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but by the general name of Cloathing or Apparel. Souldiers in the wars wear Morions, and Cuiraces, and Targets, and other habiliments for defence: and these are called Arma, Arms or Armour. Kings and Princes wear Crowns and Diadems; inferiour Nobles,
but by the general name of Clothing or Apparel. Soldiers in the wars wear Morions, and Cuiraçes, and Targets, and other habiliments for defence: and these Are called Arma, Arms or Armour. Kings and Princes wear Crowns and Diadems; inferior Nobles,
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Iustice, and Iudgment, and every other good vertue and grace is all this unto the soul; serving her both for covert, and for protection, and for ornament: and so stand both for the garments, and for the Armour, and for the Robes of the soul.
justice, and Judgement, and every other good virtue and grace is all this unto the soul; serving her both for covert, and for protection, and for ornament: and so stand both for the garments, and for the Armour, and for the Robes of the soul.
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for he saith he put righteousness and judgment upon him as a Robe and a Diadem; and such things as there are worn, not for necessity, but state. Iob was certainly a Magistrate, a Iudge at the least;
for he Says he put righteousness and judgement upon him as a Robe and a Diadem; and such things as there Are worn, not for necessity, but state. Job was Certainly a Magistrate, a Judge At the least;
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It is evident from the seventh Verse, and to me it seemeth not improbable that he was a King; though not like such as the Kings of the earth now are (whose dominions are wider, and power more absolute,) yet possible such as in those ancient times,
It is evident from the seventh Verse, and to me it seems not improbable that he was a King; though not like such as the Kings of the earth now Are (whose Dominions Are wider, and power more absolute,) yet possible such as in those ancient times,
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though perhaps but of one single City with the Suburbs, and some few neighbouring Villages. In the first Chapter it is said that he was the greatest man of all the East:
though perhaps but of one single city with the Suburbs, and Some few neighbouring Villages. In the First Chapter it is said that he was the greatest man of all the East:
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Now Kings, we know, and other Magistrates, place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kind of reverence into the Subjects towards their Superiour; and adding in the estimation of the people, both glory and honour,
Now Kings, we know, and other Magistrates, place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kind of Reverence into the Subject's towards their Superior; and adding in the estimation of the people, both glory and honour,
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By this speech then of putting on Iustice and Iudgment as a Robe and Diadem, Iob sheweth that the glory and pride which Kings and Potentates are wont to take in their Crowns, and Scepters, and Royal Vestments, is not more,
By this speech then of putting on justice and Judgement as a Robe and Diadem, Job shows that the glory and pride which Kings and Potentates Are wont to take in their Crowns, and Sceptres, and Royal Vestments, is not more,
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than the glory and honour which he placed in doing justice and judgment. He thought that was true honour, not which reflected from these empty marks and ensigns of Dignity,
than the glory and honour which he placed in doing Justice and judgement. He Thought that was true honour, not which reflected from these empty marks and ensigns of Dignity,
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If we desire yet more light into the Metaphor, we may borrow some from David, Psal. 109. where speaking of the wicked, he saith ver. 17. that he cloathed himself with cursing like a garment:
If we desire yet more Light into the Metaphor, we may borrow Some from David, Psalm 109. where speaking of the wicked, he Says for. 17. that he clothed himself with cursing like a garment:
By the Analogy of which place we may not unfitly understand these words of Iob, as intimating the great love he had unto Iustice, and the great pleasure and delight he took therein. Joyn this to the former;
By the Analogy of which place we may not unfitly understand these words of Job, as intimating the great love he had unto justice, and the great pleasure and delight he took therein. Join this to the former;
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Never ambitious usurper took more pride in his new gotten Crown or Scepter, never proud Minion took more pleasure in her new and gorgeous Apparel, than Iob did true glory and delight in doing Justice and Judgment.
Never ambitious usurper took more pride in his new got Crown or Sceptre, never proud Minion took more pleasure in her new and gorgeous Apparel, than Job did true glory and delight in doing justice and Judgement.
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Here then the Magistrate and every Officer of Justice may learn his first principle, and (if I may so speak) his Master-Duty, (and let that be the first Observation: ) namely, to do Iustice and Iudgment with delight, and zeal, and cheerfulness.
Here then the Magistrate and every Officer of justice may Learn his First principle, and (if I may so speak) his Master-duty, (and let that be the First Observation:) namely, to do justice and Judgement with delight, and zeal, and cheerfulness.
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He must make it his chiefest business; and yet count it his lightsom Recreation: and make it the first and lowest step of his care; and yet withal count it the last and highest rise of his honour. The first thing we do in the morning before we either eat or drink,
He must make it his chiefest business; and yet count it his lightsome Recreation: and make it the First and lowest step of his care; and yet withal count it the last and highest rise of his honour. The First thing we do in the morning before we either eat or drink,
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and not count himself ready to go about his own profits, his shop, his ship, his lands, his reckonings, much less about his vain Pleasures, his jades, his currs, his kites, his any thing else, till first with Iob, he had put on righteousness as a garment,
and not count himself ready to go about his own profits, his shop, his ship, his Lands, his reckonings, much less about his vain Pleasures, his jades, his currs, his kites, his any thing Else, till First with Job, he had put on righteousness as a garment,
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Nor let any man think his affection to justice to have been singular in Iob: much less impute it to simplicity in him. For behold another like affectioned;
Nor let any man think his affection to Justice to have been singular in Job: much less impute it to simplicity in him. For behold Another like affectioned;
Who so much manifested his love and affection to justice and judgment, that when God put him to his choice to ask what he would, and he should have it;
Who so much manifested his love and affection to Justice and judgement, that when God put him to his choice to ask what he would, and he should have it;
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he asked not long life, or riches, or victory, or any other thing, but only Wisdom; and that in this kind, Prudentiam regitivam, Wisdom to discern between good and bad, that he might go in and out before the people with skill, and rule them prudently with all his might in righteousness and equity:
he asked not long life, or riches, or victory, or any other thing, but only Wisdom; and that in this kind, Prudentiam regitivam, Wisdom to discern between good and bad, that he might go in and out before the people with skill, and Rule them prudently with all his might in righteousness and equity:
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And the Text saith, The speech pleased the Lord, that Solomon had asked this thing. Magistrates should subscribe to Solomon 's judgment, who is wiser than the wisest of them:
And the Text Says, The speech pleased the Lord, that Solomon had asked this thing. Magistrates should subscribe to Solomon is judgement, who is Wiser than the Wisest of them:
and yet for farther conviction, behold a wiser than Solomon is here, even Iesus Christ the righteous, the God of Solomon, and the Saviour of Solomon, in whom are hidden all the treasures of wisdom and knowledge.
and yet for farther conviction, behold a Wiser than Solomon is Here, even Iesus christ the righteous, the God of Solomon, and the Saviour of Solomon, in whom Are hidden all the treasures of Wisdom and knowledge.
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Of whom David having said in Psal. 45. that the Scepter of his kingdom is a righteous Scepter, he proceedeth immediately to shew, wherein especially consisted the righteousness of the Scepter of his Kingdom:
Of whom David having said in Psalm 45. that the Sceptre of his Kingdom is a righteous Sceptre, he Proceedeth immediately to show, wherein especially consisted the righteousness of the Sceptre of his Kingdom:
Magistrates from the examples of Iob, of Solomon, of Iesus Christ himself, should learn to make justice and judgment their greatest both glory and delight.
Magistrates from the Examples of Job, of Solomon, of Iesus christ himself, should Learn to make Justice and judgement their greatest both glory and delight.
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Iudgment, Mercy and Faithfulness our Saviour Christ reckoneth as the weightiest matters of the Law, Matt. 23. And every man (saith Solomon, Prov. 24.) will kiss his lips that giveth a right answer:
Judgement, Mercy and Faithfulness our Saviour christ Reckoneth as the Weightiest matters of the Law, Matt. 23. And every man (Says Solomon, Curae 24.) will kiss his lips that gives a right answer:
that is, Every man will love and honour him that loveth and honoureth Iustice. Ought you to delight in any thing more than Vertue; or in any Vertue more than the best? and such is Iustice. Again, by due administration of Iustice and judgment God is much glorified.
that is, Every man will love and honour him that loves and Honoureth Justice Ought you to delight in any thing more than Virtue; or in any Virtue more than the best? and such is Justice Again, by due administration of justice and judgement God is much glorified.
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Glorified in the encouragement of his servants; when for well-doing they are rewarded: glorified in the destruction of the wicked, when for offending they are punished: glorified in the encrease,
Glorified in the encouragement of his Servants; when for welldoing they Are rewarded: glorified in the destruction of the wicked, when for offending they Are punished: glorified in the increase,
and in the Peace and Prosperity of his Kingdom, which hereby is both preserved and enlarged: glorified in the expression and imitation of his infinite perfections,
and in the Peace and Prosperity of his Kingdom, which hereby is both preserved and enlarged: glorified in the expression and imitation of his infinite perfections,
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when they who are his Ministers and Deputies for this very thing, for the execution of Iustice, do labour to resemble him, whose Ministers and Deputies they are, in this very thing, in being just, even as he is just. Ought you not to count it your greatest glory to seek His? And can you do that more readily and effectually, than by doing justice and judgment? And as for our selves; What comfort will it be to our Souls,
when they who Are his Ministers and Deputies for this very thing, for the execution of justice, do labour to resemble him, whose Ministers and Deputies they Are, in this very thing, in being just, even as he is just. Ought you not to count it your greatest glory to seek His? And can you do that more readily and effectually, than by doing Justice and judgement? And as for our selves; What Comfort will it be to our Souls,
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when they can witness with us that we have even set our selves to do good, in those Callings wherein God hath set us? Every man that hath a Calling, must wait thereon,
when they can witness with us that we have even Set our selves to do good, in those Callings wherein God hath Set us? Every man that hath a Calling, must wait thereon,
whereas otherwise, his Calling will be a continual burden and weariness unto him, and make his whole life no better nor other than a long and lasting affliction. And besides, we much deceive our selves,
whereas otherwise, his Calling will be a continual burden and weariness unto him, and make his Whole life no better nor other than a long and lasting affliction. And beside, we much deceive our selves,
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whilst thinking to provide well enough for himself, he cherisheth in the mean time, or suffereth abuses in the publick. Ought we not by making justice and judgment our glory and delight, to reap the comfort of it in our Consciences, to sweeten the miseries and travails of our Lives and Callings,
while thinking to provide well enough for himself, he Cherishes in the mean time, or suffers Abuses in the public. Ought we not by making Justice and judgement our glory and delight, to reap the Comfort of it in our Consciences, to sweeten the misery's and travails of our Lives and Callings,
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rather than by or not doing justice, or doing it heavily and heartlesly, wound our own Consciences, make the Afflictions of this life yet more afflictive, and in the decay of the publick, insensibly promote the ruine of our private state and prosperity? And lastly,
rather than by or not doing Justice, or doing it heavily and heartlessly, wound our own Consciences, make the Afflictions of this life yet more afflictive, and in the decay of the public, insensibly promote the ruin of our private state and Prosperity? And lastly,
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and good of the Commonwealth? It is not easie to say what manifold benefits redound to the Commonwealth from the due execution of Iustice: or from the slacking thereof, what a world of mischiefs! How honourable are we and glorious,
and good of the Commonwealth? It is not easy to say what manifold benefits redound to the Commonwealth from the due execution of justice: or from the slacking thereof, what a world of mischiefs! How honourable Are we and glorious,
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if by our negligence we have made our selves guilty of these so many, so great mischiefs! if we neglect justice, we countenance disorders, which by Justice are repressed; we disarm innocency, which by Justice is protected; we banish Peace, which by Justice is maintained; we are Traitors to the King and his Throne, which by Justice are Established; we pull upon us Gods Plagues and Iudgments, which by Justice are averted. Ought we not much rather by our forwardness in doing Justice to repress disorders, protect innocency, maintain peace, secure the King and State,
if by our negligence we have made our selves guilty of these so many, so great mischiefs! if we neglect Justice, we countenance disorders, which by justice Are repressed; we disarm innocency, which by justice is protected; we banish Peace, which by justice is maintained; we Are Traitors to the King and his Throne, which by justice Are Established; we pull upon us God's Plagues and Judgments, which by justice Are averted. Ought we not much rather by our forwardness in doing justice to repress disorders, Pact innocency, maintain peace, secure the King and State,
to put Righteousness upon us, and to cloath us with judgment as with a Robe and a Diadem: being a thing in it self so excellent; and being from it there redoundeth so much glory to God, to our selves so much comfort, and so much benefit unto others. The Inferences of use from this first Duty, as also from the rest, I omit for the present:
to put Righteousness upon us, and to cloth us with judgement as with a Robe and a Diadem: being a thing in it self so excellent; and being from it there redoundeth so much glory to God, to our selves so much Comfort, and so much benefit unto Others. The Inferences of use from this First Duty, as also from the rest, I omit for the present:
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reserving them all to the latter end: partly, because I would handle them all together; partly also, and especially, for that I desire to leave them fresh in your memory, when you depart the Congregation.
reserving them all to the latter end: partly, Because I would handle them all together; partly also, and especially, for that I desire to leave them fresh in your memory, when you depart the Congregation.
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but most of them spring from one of these two defects, ignorance, or want of skill; and impotence, or want of power: here signified by Blindness, and Lameness. The blind man perhaps hath his limbs and strength to walk in the way, if he could see it:
but most of them spring from one of these two defects, ignorance, or want of skill; and impotence, or want of power: Here signified by Blindness, and Lameness. The blind man perhaps hath his limbs and strength to walk in the Way, if he could see it:
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and therefore he must either sit still, or put himself upon the necessity of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his Eyes and sight perfect,
and Therefore he must either fit still, or put himself upon the necessity of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his Eyes and sighed perfect,
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Both the one and the other may perish, unless some good body help them: and become a Guide to the blind, a Staff to the lame; leading the one, and supporting the other.
Both the one and the other may perish, unless Some good body help them: and become a Guide to the blind, a Staff to the lame; leading the one, and supporting the other.
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some Blind, some Lame. Some that stand in need of Counsel, and Advice, and Direction; as the Blind: others that stand in need of Help, and assistance, and support;
Some Blind, Some Lame. some that stand in need of Counsel, and advice, and Direction; as the Blind: Others that stand in need of Help, and assistance, and support;
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He must be, as here Iob was, an Eye to the blind, ignorantem dirigendo; by giving sound and honest counsel the best he can to them that are simple, or might without his help be easily overseen.
He must be, as Here Job was, an Eye to the blind, ignorantem dirigendo; by giving found and honest counsel the best he can to them that Are simple, or might without his help be Easily overseen.
And he must be, as here Iob was, feet to the lame, impotentem adjuvando; by giving countenance and assistance in just and honest Causes the best he can to them that are of meaner ability or might without his help be easily overborn. If there be either of these,
And he must be, as Here Job was, feet to the lame, impotentem adjuvando; by giving countenance and assistance in just and honest Causes the best he can to them that Are of meaner ability or might without his help be Easily overborne. If there be either of these,
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he must be, as here Iob was, a Father to the poor, indigentem sublevando; by giving convenient safety and protection the best he can to them that are destitute of help,
he must be, as Here Job was, a Father to the poor, indigentem sublevando; by giving convenient safety and protection the best he can to them that Are destitute of help,
Upon these he must both have compassion inwardly, and he must shew it too outwardly; Affectu, and Effectu; pitying them in his heart, and helping them with his hand. It is not enough for him to see the Blind, and the Lame, and the Poor, and to be sorry for them:
Upon these he must both have compassion inwardly, and he must show it too outwardly; Affectu, and Effectu; pitying them in his heart, and helping them with his hand. It is not enough for him to see the Blind, and the Lame, and the Poor, and to be sorry for them:
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Princes, and Iudges, and Magistrates were not ordained altogether, nor yet so much for their own sakes, that they might have over whom to bear rule and to domineer at pleasure;
Princes, and Judges, and Magistrates were not ordained altogether, nor yet so much for their own sakes, that they might have over whom to bear Rule and to domineer At pleasure;
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as for the peoples sakes, that the people might have to whom to resort, and upon whom to depend for help and succour, and relief in their necessities. And they ought to remember, that for this end God hath endued them with that power which others want;
as for the peoples sakes, that the people might have to whom to resort, and upon whom to depend for help and succour, and relief in their necessities. And they ought to Remember, that for this end God hath endued them with that power which Others want;
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[ Hoc reges habent magnificum & ingens, &c. Prodesse miseris, supplices fido lare protegere, &c. ] This is the very thing wherein the Preheminence of Princes,
[ Hoc reges habent Magnificum & ingens, etc. Profits miseris, supplices fido lare Protegere, etc. ] This is the very thing wherein the Pre-eminence of Princes,
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and Magistrates, and great ones, above the ordinary sort singularly consisteth, and wherein specially they have the advantage, and whereby they hold the title of Gods, that they are able to do good, and to help the distressed, more than others are.
and Magistrates, and great ones, above the ordinary sort singularly Consisteth, and wherein specially they have the advantage, and whereby they hold the title of God's, that they Are able to do good, and to help the distressed, more than Others Are.
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and woe unto them if the Accounts they bring in be not in some reasonable proportion answerable to the Receipts, Potentes ▪ potenter: into whose hand much hath been given, from their hands much will be required; and the mighty ones,
and woe unto them if the Accounts they bring in be not in Some reasonable proportion answerable to the Receipts, Potentes ▪ potenter: into whose hand much hath been given, from their hands much will be required; and the mighty ones,
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so they do receive honours, and service, and tributes from their people for the maintenance of that power: and these as wages by Gods righteous Ordinance for their care and pains for the peoples good.
so they do receive honours, and service, and Tributes from their people for the maintenance of that power: and these as wages by God's righteous Ordinance for their care and pains for the peoples good.
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Now the same Conscience which bindeth us who are under Authority, to the performance; bindeth you who are in Authority to the requital, of these Duties:
Now the same Conscience which binds us who Are under authority, to the performance; binds you who Are in authority to the requital, of these Duties:
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unto you who are Gods Ministers; even because you ought to be attending continually upon this very thing, to approve your selves as the Ministers of God to us for good.
unto you who Are God's Ministers; even Because you ought to be attending continually upon this very thing, to approve your selves as the Ministers of God to us for good.
and by mutual striving to pay it to the utmost, so endeavour our selves to fulfil the Law of God? But in the mean time, we are still injurious ▪ if either we withdraw our subjection, or you your help; if either we cast off the duty of Children, or you the care of Fathers.
and by mutual striving to pay it to the utmost, so endeavour our selves to fulfil the Law of God? But in the mean time, we Are still injurious ▪ if either we withdraw our subjection, or you your help; if either we cast off the duty of Children, or you the care of Father's.
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Time was, when Iudges, and Nobles, and Princes delighted to be called by the name of Fathers. The Philistines called their King by a peculiar appellative, Abimelech; as who say, The King my Father. In Rome the Senators were of old time called Patres, Fathers: and it was afterwards accounted among the Romans the greatest title of honour that could be bestowed upon their Consuls, Generals, Emperors, or whosoever had deserved best of the Commonwealth, to have this addition to the rest of his stile, Pater Patriae, a Father to his Country.
Time was, when Judges, and Nobles, and Princes delighted to be called by the name of Father's. The philistines called their King by a peculiar appellative, Abimelech; as who say, The King my Father. In Rome the Senators were of old time called Patres, Father's: and it was afterwards accounted among the Romans the greatest title of honour that could be bestowed upon their Consuls, Generals, Emperor's, or whosoever had deserved best of the Commonwealth, to have this addition to the rest of his style, Pater Patriae, a Father to his Country.
Naaman 's servants in 4 King. 5. 13. call him Father, My Father, if the Prophet had commanded thee, &c. And on the other side, David the King speaketh unto his Subjects,
Naaman is Servants in 4 King. 5. 13. call him Father, My Father, if the Prophet had commanded thee, etc. And on the other side, David the King speaks unto his Subject's,
as a Father to his Children in Psal. 34. Come ye children, &c. and Solomon in the Proverbs every where, My Son: even as Iob here accounteth himself a Father to the poor. Certainly to shew that some of these had,
as a Father to his Children in Psalm 34. Come you children, etc. and Solomon in the Proverbs every where, My Son: even as Job Here accounteth himself a Father to the poor. Certainly to show that Some of these had,
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All which yet, seeing it is intended to be done in bonum universitatis, must be so understood as that it may stand cum bono universitatis, with equity and justice,
All which yet, seeing it is intended to be done in bonum universitatis, must be so understood as that it may stand cum Bono universitatis, with equity and Justice,
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All that the Father oweth to the Child is not love and maintenance: he oweth him too Education; and he oweth him Correction. A Father may love his Child too fondly, and make him a Wanton; he may maintain him too highly, and make him a Prodigal: but he must give him nurture too,
All that the Father owes to the Child is not love and maintenance: he owes him too Education; and he owes him Correction. A Father may love his Child too fondly, and make him a Wanton; he may maintain him too highly, and make him a Prodigal: but he must give him nurture too,
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Such a fatherly care ought the civil Magistrate to have over the poor. He must carefully defend them from wrongs and oppressions: he must providently take order for their convenient relief and maintenance: But that is not all;
Such a fatherly care ought the civil Magistrate to have over the poor. He must carefully defend them from wrongs and oppressions: he must providently take order for their convenient relief and maintenance: But that is not all;
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but he also is good to the poor, that punisheth him when he is idle. He is good to the poor, that helpeth him when he wanteth: and he is no less good to the poor, that whippeth him when he deserveth. This is indeed to be good to the poor; to give him that Alms first which he wanteth most; if he be hungry, it is Alms to feed him;
but he also is good to the poor, that Punisheth him when he is idle. He is good to the poor, that Helpeth him when he Wants: and he is no less good to the poor, that whippeth him when he deserveth. This is indeed to be good to the poor; to give him that Alms First which he Wants most; if he be hungry, it is Alms to feed him;
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not every one that wanteth is poor, not every one that is poor is poor indeed. They are the poor, whom we private men in Charity, and you that are Magistrates in Iustice stand bound to relieve, who are old,
not every one that Wants is poor, not every one that is poor is poor indeed. They Are the poor, whom we private men in Charity, and you that Are Magistrates in justice stand bound to relieve, who Are old,
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Be we that are private men as brethren to these poor ones, and shew them mercy: be you that are Magistrates as Fathers to these poor ones, and do them justice: But as for those idle stubborn professed wanderers, that can and may,
Be we that Are private men as brothers to these poor ones, and show them mercy: be you that Are Magistrates as Father's to these poor ones, and do them Justice: But as for those idle stubborn professed wanderers, that can and may,
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and will not work, and under the name and habit of poverty rob the poor indeed of our Alms and their Maintenance: let us harden our hearts against them, and not give them;
and will not work, and under the name and habit of poverty rob the poor indeed of our Alms and their Maintenance: let us harden our hearts against them, and not give them;
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These Ulcers and Drones of the Commonwealth are ill worthy of any honest man's Alms, of any good Magistrates protection. Hitherto of the Magistrates second Duty, with the reasons and extent thereof, I was eyes to the blind,
These Ulcers and Drones of the Commonwealth Are ill worthy of any honest Man's Alms, of any good Magistrates protection. Hitherto of the Magistrates second Duty, with the Reasons and extent thereof, I was eyes to the blind,
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Of which words some frame the Coherence with the former, as if Iob had meant to clear his Mercy to the poor from suspicion of partiality and injustice:
Of which words Some frame the Coherence with the former, as if Job had meant to clear his Mercy to the poor from suspicion of partiality and injustice:
but yet not so, as in pity to him, to forget or pervert justice. I was ever careful before I would either speak or do for him, to be first assured his cause was right and good:
but yet not so, as in pity to him, to forget or pervert Justice. I was ever careful before I would either speak or do for him, to be First assured his cause was right and good:
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Certainly, thus to do is agreeable to the rule of Iustice; yea and of Mercy too: for it is one Rule in shewing Mercy, that it be ever done salvis pietate & justitiâ, without prejudice done to piety and justice. And as to this particular, the commandment of God is express for it in Exod. 23. Thou shalt not countenance no not a poor man in his cause.
Certainly, thus to do is agreeable to the Rule of justice; yea and of Mercy too: for it is one Rule in showing Mercy, that it be ever done Salvis Piate & justitiâ, without prejudice done to piety and Justice. And as to this particular, the Commandment of God is express for it in Exod 23. Thou shalt not countenance no not a poor man in his cause.
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the special duty which Magistrates should hence learn, would be indifferency: in the administration of Justice not to make difference of rich or poor, far or near, friend or foe, one or other;
the special duty which Magistrates should hence Learn, would be indifferency: in the administration of justice not to make difference of rich or poor, Far or near, friend or foe, one or other;
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For what need all that care, and pains, and diligence in searching out the cause, if the condition of the person might over-rule the cause after all that search; and were not the judgment to be given meerly according to the goodness or badness of the cause, without respect had to the person? But the special duty, which these words seem most naturally and immediately to impose upon the Magistrate, (and let that be the third Observation ) is diligence, and patience, and care to hear,
For what need all that care, and pains, and diligence in searching out the cause, if the condition of the person might overrule the cause After all that search; and were not the judgement to be given merely according to the Goodness or badness of the cause, without respect had to the person? But the special duty, which these words seem most naturally and immediately to impose upon the Magistrate, (and let that be the third Observation) is diligence, and patience, and care to hear,
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whether in matters judicial or criminal, to hear both parties with equal patience, to examine witnesses and other evidences advisedly and throughly, to consider and wisely lay together all Allegations and Circumstances, to put in quaeries and doubts upon the by,
whither in matters judicial or criminal, to hear both parties with equal patience, to examine Witnesses and other evidences advisedly and thoroughly, to Consider and wisely lay together all Allegations and circumstances, to put in queries and doubts upon the by,
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Moses prescribeth it in Deut. 17. in the case of Idolatry, If there be found among you one that hath done thus or thus, &c. And it be told thee,
Moses prescribeth it in Deuteronomy 17. in the case of Idolatry, If there be found among you one that hath done thus or thus, etc. And it be told thee,
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and the thing certain that such abomination is wrought in Israel, Then thou shalt bring forth that man, &c. The offender must be stoned to death, and no eye pity him:
and the thing certain that such abomination is wrought in Israel, Then thou shalt bring forth that man, etc. The offender must be stoned to death, and no eye pity him:
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but it must be done orderly, and in a legal course; not upon a bare hear-say, but upon diligent examination and inquisition, and upon such full evidence given in,
but it must be done orderly, and in a Legal course; not upon a bore hearsay, but upon diligent examination and inquisition, and upon such full evidence given in,
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as may render the fact certain, so far as such cases ordinarily are capable of certainty. And the like is again ordered in Deut. 19. in the case of false witness, Both the men, between whom the controversie is, shall stand before the Iudges,
as may render the fact certain, so Far as such cases ordinarily Are capable of certainty. And the like is again ordered in Deuteronomy 19. in the case of false witness, Both the men, between whom the controversy is, shall stand before the Judges,
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and the Iudges shall make diligent inquisition, &c. And in Iudg. 19. in the wronged Levites case, whose Concubine was abused to death at Gibeah; the Tribes of Israel stirred up one another to do justice upon the inhabitants thereof;
and the Judges shall make diligent inquisition, etc. And in Judges 19. in the wronged Levites case, whose Concubine was abused to death At Gibeah; the Tribes of Israel stirred up one Another to do Justice upon the inhabitants thereof;
consider, First, that as sometimes Democritus said, the truth lyeth in profundo, and in abdito, dark and deep as in the bottom of a pit; and it will ask some time,
Consider, First, that as sometime Democritus said, the truth lies in profundo, and in abdito, dark and deep as in the bottom of a pit; and it will ask Some time,
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and the method they proposed was this, first to consider and consult of it, and then to give their opinions. But the most famous example in this kind is that of King Solomon in 3 Kings 3. in the difficult case of the two Mothers: Either of them challenged the living Child with a like eagerness; either of them accused other of the same wrong, and with the same allegations: neither was there witness or other evidence on either part to give light unto the matter:
and the method they proposed was this, First to Consider and consult of it, and then to give their opinions. But the most famous Exampl in this kind is that of King Solomon in 3 Kings 3. in the difficult case of the two Mother's: Either of them challenged the living Child with a like eagerness; either of them accused other of the same wrong, and with the same allegations: neither was there witness or other evidence on either part to give Light unto the matter:
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yet Solomon by that wisdom which he had obtained from God found a means to search out the truth in this difficulty, by making as if he would cut the child into halfs,
yet Solomon by that Wisdom which he had obtained from God found a means to search out the truth in this difficulty, by making as if he would Cut the child into halfs,
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And we read in the Apocryphal Story of Susanna, how Daniel by ( x ) examining the two Elders, severally and apart, found them to differ in one circumstance of their relation,
And we read in the Apocryphal Story of Susanna, how daniel by (x) examining the two Elders, severally and apart, found them to differ in one circumstance of their Relation,
to teach Iudges, that one chief point of there care should be to know the Truth. For if of private men, and in things of ordinary discourse, that of Solomon be true, He that answereth a matter before he heareth it, it is folly and shame unto him;
to teach Judges, that one chief point of there care should be to know the Truth. For if of private men, and in things of ordinary discourse, that of Solomon be true, He that Answers a matter before he hears it, it is folly and shame unto him;
is a thing worthy the labour, and a thing that will add to the honour, I say not only of inferiour governours, but even of the Supreme Magistrate, the King.
is a thing worthy the labour, and a thing that will add to the honour, I say not only of inferior Governors, but even of the Supreme Magistrate, the King.
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Secondly, that through favour, faction, envy, greediness, ambition, and otherwise, innocency it self is often laden with false accusations: You may observe in the Scriptures how Naboth, Ieremy, S. Paul, and others;
Secondly, that through favour, faction, envy, greediness, ambition, and otherwise, innocency it self is often laden with false accusations: You may observe in the Scriptures how Naboth, Ieremy, S. Paul, and Others;
and you may see by too much experience in these wretched times, how many men of fair and honest conversation have been accused and troubled without cause:
and you may see by too much experience in these wretched times, how many men of fair and honest Conversation have been accused and troubled without cause:
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which if the Magistrate by diligent inquisition do not either prevent or help to the utmost of his endeavour, he may soon unawares wrap himself in the guilt of innocent blood.
which if the Magistrate by diligent inquisition do not either prevent or help to the utmost of his endeavour, he may soon unawares wrap himself in the guilt of innocent blood.
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Herein David failed, when upon Ziba 's false information he passed a hasty and injurious decree against Mephibosheth. Solomon saith, He that is first in his own tale seemeth righteous;
Herein David failed, when upon Ziba is false information he passed a hasty and injurious Decree against Mephibosheth. Solomon Says, He that is First in his own tale seems righteous;
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Fourthly, that if in all other things hastiness and precipitancy be hurtful, then especially matters of justice would not be huddled up hand over head,
Fourthly, that if in all other things hastiness and precipitancy be hurtful, then especially matters of Justice would not be huddled up hand over head,
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nay it is necessary he should proceed with convenient leisure. Who judgeth otherwise, and without this due search, he doth not judge, but guess. The good Magistrate had need of patience to hear,
nay it is necessary he should proceed with convenient leisure. Who Judgeth otherwise, and without this due search, he does not judge, but guess. The good Magistrate had need of patience to hear,
Such ▪ Lyons, and Wolfs, and Bears, and Tygres, are the greedy great ones of this world, who are ever ravening after the estates and the livelihoods of their meaner neighbours, snatching, and biting, and devouring, and at length eating them up and consuming them.
Such ▪ Lyons, and Wolf's, and Bears, and Tigers, Are the greedy great ones of this world, who Are ever ravening After the estates and the livelihoods of their meaner neighbours, snatching, and biting, and devouring, and At length eating them up and consuming them.
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Iob here speaketh of Dentes and Molares; Teeth and Iaws: and he meaneth the same thing by both, Power abused to oppression. But if any will be so curiously subtil,
Job Here speaks of Dentes and Molars; Teeth and Jaws: and he means the same thing by both, Power abused to oppression. But if any will be so curiously subtle,
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Dentes eorum arma & sagittae, saith David, Their teeth are spears and arrows. Molares à molendo; so called from grinding; they are the great double teeth, the jaw-teeth.
Dentes Their arma & Sagittarius, Says David, Their teeth Are spears and arrows. Molars à molendo; so called from grinding; they Are the great double teeth, the Jaw-teeth.
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Those are the Biters, these the Grinders: these and those together Oppressors of all sorts, Usurers, and prouling Officers, and sly Merchants, and errant Informers, and such kind of Extortioners as sell time, and truck for expedition, and snatch and catch at petty advantages;
Those Are the Biters, these the Grinders: these and those together Oppressors's of all sorts, Usurers, and prouling Officers, and sly Merchant's, and errant Informers, and such kind of Extortioners as fell time, and truck for expedition, and snatch and catch At Petty advantages;
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these use their teeth most, these are Biters. The first, I know not whether or no the worst sort of them, in the holy Hebrew tongue hath his name from biting.
these use their teeth most, these Are Biters. The First, I know not whither or not the worst sort of them, in the holy Hebrew tongue hath his name from biting.
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depopulators, and racking Landlords, and such great ones, as by heavy pressures and burdens, and sore bargains break the backs of those they deal withal.
depopulators, and racking Landlords, and such great ones, as by heavy pressures and burdens, and soar bargains break the backs of those they deal withal.
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Now how the Magistrate should deal with those grinders and biters, Iob here teacheth him: he should break their jaws, and pluck the spoil out of their teeth:
Now how the Magistrate should deal with those grinders and biters, Job Here Teaches him: he should break their Jaws, and pluck the spoil out of their teeth:
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For, to break the jaw, or the cheek bone, or the teeth, is in Scripture phrase as much as to abate the pride, and suppress the power, and curb the insolency of those that use their might to overbear right. So David saith in the third Psalm, that God had saved him by smiting his enemies upon the cheek bone,
For, to break the jaw, or the cheek bone, or the teeth, is in Scripture phrase as much as to abate the pride, and suppress the power, and curb the insolency of those that use their might to overbear right. So David Says in the third Psalm, that God had saved him by smiting his enemies upon the cheek bone,
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In which place it is observable, that, as Iob here, he speaketh both of Dentes and Molares, teeth and great teeth: and those wicked great ones, according as Iob also here alludeth, he expresly compareth unto young Lions; lusty and strong and greedy after the prey.
In which place it is observable, that, as Job Here, he speaks both of Dentes and Molars, teeth and great teeth: and those wicked great ones, according as Job also Here alludeth, he expressly compareth unto young Lions; lusty and strong and greedy After the prey.
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there is required a stout heart, and an undaunted Courage, not fearing the faces of men, should their faces be as the faces of Lions and their visages never so terrible.
there is required a stout heart, and an undaunted Courage, not fearing the faces of men, should their faces be as the faces of Lions and their visages never so terrible.
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It was one part of Iethro 's Character of a good Magistrate in Exod. 18. that he should be a man of courage. And it was not for nothing that every step up Solomon's Throne for judgment was supported with Lions: to teach Kings and all Magistrates, that a Lion like courage and resolution is necessary for all those that sit upon the Throne or Bench for Justice and for Judgment.
It was one part of Jethro is Character of a good Magistrate in Exod 18. that he should be a man of courage. And it was not for nothing that every step up Solomon's Throne for judgement was supported with Lions: to teach Kings and all Magistrates, that a lion like courage and resolution is necessary for all those that fit upon the Throne or Bench for justice and for Judgement.
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and shake them, and never leave them till he have brought them under, and broken their jaws, and in spite of their teeth made them past biting or grinding again in hast.
and shake them, and never leave them till he have brought them under, and broken their Jaws, and in spite of their teeth made them passed biting or grinding again in haste.
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The good Magistrate must put on his resolution, to go on in this course, and without fear of one or other to do justice upon whosoever dareth do injustice, and to suppress oppression even in the greatest. A resolution necessary;
The good Magistrate must put on his resolution, to go on in this course, and without Fear of one or other to do Justice upon whosoever dareth do injustice, and to suppress oppression even in the greatest. A resolution necessary;
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which, as all experience sheweth, are far better unmade, than unkept. Quid vanae sine moribus leges proficiunt? The life of the Law is the Execution; without which the Law is but a dead letter: of less use and regard than scar-crows are in the corn-fields;
which, as all experience shows, Are Far better unmade, than unkept. Quid vanae sine moribus leges proficiunt? The life of the Law is the Execution; without which the Law is but a dead Letter: of less use and regard than scarecrows Are in the cornfields;
We see the experience hereof but too much, in the too much suffered insolency of two sorts of people, [ than against whom never were Laws either better made,
We see the experience hereof but too much, in the too much suffered insolency of two sorts of people, [ than against whom never were Laws either better made,
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The Magistrate therefore who is Lex loquens, and whose duty it is to see the Laws executed, must proceed as generally, and punish transgressors of the Laws, the great as well as the small. It is an old complaint,
The Magistrate Therefore who is Lex Speaking, and whose duty it is to see the Laws executed, must proceed as generally, and Punish transgressors of the Laws, the great as well as the small. It is an old complaint,
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But we must confer our voices, and our best furtherance otherwise, upon those whom, all things duly considered, we conceive to be the fittest: and the greater the place is,
But we must confer our voices, and our best furtherance otherwise, upon those whom, all things duly considered, we conceive to be the Fittest: and the greater the place is,
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Let a Magistrate but take to himself that courage which he should do, and now and then make a great man an example of Iustice; he shall find that a few such examples will breath more life into the Laws, and strike more awe into the people, than the punishment of an hundred underlings and inferiour persons.
Let a Magistrate but take to himself that courage which he should do, and now and then make a great man an Exampl of justice; he shall find that a few such Examples will breath more life into the Laws, and strike more awe into the people, than the punishment of an hundred underlings and inferior Persons.
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Imagine you saw a goodly tall fellow, trick'd up with fe•thers and ribbands, and a glittering sword in his hand, enter the lists like a Champion, and challenge all comers:
Imagine you saw a goodly tall fellow, tricked up with fe•thers and ribbons, and a glittering sword in his hand, enter the lists like a Champion, and challenge all comers:
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and just such another thing as this, is a fearful Magistrate. He is adorned with Robes, the marks and ensigns of his power. God hath armed him with a sword; indeed as well to put courage into his heart, as awe into the people.
and just such Another thing as this, is a fearful Magistrate. He is adorned with Robes, the marks and ensigns of his power. God hath armed him with a sword; indeed as well to put courage into his heart, as awe into the people.
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how justly should he draw upon himself scorn and contempt, parturiunt montes! Wherefore is there a price, saith Solomon of the sluggard, in the hands of a fool to buy Wisdom,
how justly should he draw upon himself scorn and contempt, parturiunt montes! Wherefore is there a price, Says Solomon of the sluggard, in the hands of a fool to buy Wisdom,
You have an honourable promise; [ GOD will be with you in the cause and in the judgment, 2 Chronicles 19. ] If God be with you, what need you fear who shall be against you? You have an honourable Tittle too [ I have said, ye are Gods, Psalm 82. ] If you be Gods, why should you fear the faces of men? This is Gods fashion:
You have an honourable promise; [ GOD will be with you in the cause and in the judgement, 2 Chronicles 19. ] If God be with you, what need you Fear who shall be against you? You have an honourable Tittle too [ I have said, you Are God's, Psalm 82. ] If you be God's, why should you Fear the faces of men? This is God's fashion:
So shall you vindicate your selves from contempt; so shall you preserve your persons and places from being baffled and blurted by every lewd companion.
So shall you vindicate your selves from contempt; so shall you preserve your Persons and places from being baffled and blurted by every lewd Companion.
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These wicked ones of whom Iob speaketh, the longer teeth they have, the deeper they bite; and the stronger jaws they have, the sorer they grind; and the greater power they have, the more mischief they do.
These wicked ones of whom Job speaks, the longer teeth they have, the Deeper they bite; and the Stronger Jaws they have, the Sorer they grind; and the greater power they have, the more mischief they do.
than of Courage. But here is the true trial of your Courage, when you are to deal with these great Ones: men not inferiour to your selves, perhaps your equals; yea,
than of Courage. But Here is the true trial of your Courage, when you Are to deal with these great Ones: men not inferior to your selves, perhaps your equals; yea,
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men great in place, great in wealth, in great favour, that have great friends; but withal that do great harm. Let it be your honour, that you dare be just, when these dare be unjust; and when they dare smite others with the fist of violence, that you dare smite them with the sword of Iustice; and that you dare use your power, when they dare abuse theirs. All Transgressours should be looked unto;
men great in place, great in wealth, in great favour, that have great Friends; but withal that do great harm. Let it be your honour, that you Dare be just, when these Dare be unjust; and when they Dare smite Others with the fist of violence, that you Dare smite them with the sword of justice; and that you Dare use your power, when they Dare abuse theirs. All Transgressors should be looked unto;
as a Shepherd should watch his Sheep even from Flies and Maukes; but much more from Foxes; most of all from Wolves. Sure, he is a sorry Shepherd, that is busie to kill Flies and Maukes in his Sheep,
as a Shepherd should watch his Sheep even from Flies and Makes; but much more from Foxes; most of all from Wolves. Sure, he is a sorry Shepherd, that is busy to kill Flies and Makes in his Sheep,
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And as sure, he is a sorry Magistrate, that stocketh, and whippeth, and hangeth poor Sneaks when they offend (though that is to be done too) but letteth the great Thieves do what they list,
And as sure, he is a sorry Magistrate, that stocketh, and whippeth, and hangs poor Sneaks when they offend (though that is to be done too) but lets the great Thieves do what they list,
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Thus have you heard the four duties or properties of a good Magistrate contained in this Scripture, with the grounds and reasons of most of them, opened.
Thus have you herd the four duties or properties of a good Magistrate contained in this Scripture, with the grounds and Reasons of most of them, opened.
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They are, 1. A Love and Zeal to justice. 2. Compassion to the poor and distressed. 3. Pains and Patience in examination of causes. 4. Stoutness and Courage in execution of justice.
They Are, 1. A Love and Zeal to Justice. 2. Compassion to the poor and distressed. 3. Pains and Patience in examination of Causes. 4. Stoutness and Courage in execution of Justice.
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All which for order and brevities sake, we will reduce unto three heads: accordingly as from each of the four mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts.
All which for order and brevities sake, we will reduce unto three Heads: accordingly as from each of the four mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts.
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First, of Direction; for the choice and appointment of Magistrates according to these four properties. Secondly, of Reproof, for a just rebuke of such Magistrates as fail in any of these four Duties. Thirdly, of Exhortation, to those that are,
First, of Direction; for the choice and appointment of Magistrates according to these four properties. Secondly, of Reproof, for a just rebuke of such Magistrates as fail in any of these four Duties. Thirdly, of Exhortation, to those that Are,
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or shall be Magistrates, to carry themselves therein according to these four Rules. Wherein what I shall speak of Magistrates, ought also to be extended and applied (the due proportion ever observed) to all kinds of Offices whatsoever, any way appertaining unto Iustice. And first for directions.
or shall be Magistrates, to carry themselves therein according to these four Rules. Wherein what I shall speak of Magistrates, ought also to be extended and applied (the due proportion ever observed) to all Kinds of Offices whatsoever, any Way appertaining unto Justice And First for directions.
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and yet S. Peter, calleth the Magistracy an humane ordinance. Certainly the holy Spirit of God, which speaketh in these two great Apostles, is not contrary to it self.
and yet S. Peter, calls the Magistracy an humane Ordinance. Certainly the holy Spirit of God, which speaks in these two great Apostles, is not contrary to it self.
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as in regard of places, persons, titles, continuance, jurisdiction, subordination and the rest, is (as S. Peter termeth it) an humane ordinance, introduced by Custom, or positive ▪ Law. And therefore some kinds of Magistracy are higher, some lower, some annual or for a set time, some during life;
as in regard of places, Persons, titles, Continuance, jurisdiction, subordination and the rest, is (as S. Peter termeth it) an humane Ordinance, introduced by Custom, or positive ▪ Law. And Therefore Some Kinds of Magistracy Are higher, Some lower, Some annual or for a Set time, Some during life;
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some having their power by Succession, others by Nomination, and other some by Election. As amongst us, the Supreme Magistrate, the King, hath his power by Succession; some inferiour Magistrates theirs, by Nomination, or special appointment, either immediately, or mediately from the King;
Some having their power by Succession, Others by Nomination, and other Some by Election. As among us, the Supreme Magistrate, the King, hath his power by Succession; Some inferior Magistrates theirs, by Nomination, or special appointment, either immediately, or mediately from the King;
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as most Officers and Governours in our Cities, Corporations, or Colleges. The Directions which I would infer from my Text, cannot reach the first kind;
as most Officers and Governors in our Cities, Corporations, or Colleges. The Directions which I would infer from my Text, cannot reach the First kind;
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neither must we suffer our selves in a matter of this nature to be carried by favour, faction, spite, hope, fear, importunity, or any other corrupt and partial respect, from those rules which ought to level our choice.
neither must we suffer our selves in a matter of this nature to be carried by favour, faction, spite, hope, Fear, importunity, or any other corrupt and partial respect, from those rules which ought to level our choice.
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Absalom to steal away the hearts of the people (though he were even then most unnaturally unjust in his purposes, against a farther and such a farther;
Absalom to steal away the hearts of the people (though he were even then most unnaturally unjust in his Purposes, against a farther and such a farther;
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but the thing it self after they are chosen sheweth the certainty what they are. But this uncertainty should be so far from making us careless in our choice;
but the thing it self After they Are chosen shows the certainty what they Are. But this uncertainty should be so Far from making us careless in our choice;
Now those very Rules, that must direct them to Govern, must direct us also to choose. And namely an eye would be had to the four Properties specified in my Text. The first, a zeal of justice, and a delight therein.
Now those very Rules, that must Direct them to Govern, must Direct us also to choose. And namely an eye would be had to the four Properties specified in my Text. The First, a zeal of Justice, and a delight therein.
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one that would divide honorem ab onere, be proud of the honour and Title, and yet loth to undergo the envy and burthen that attendeth him; set him aside.
one that would divide Honor ab onere, be proud of the honour and Title, and yet loath to undergo the envy and burden that attends him; Set him aside.
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A Iusticeship, or other Office would sit upon such a mans back as handsomly as Saul's armour did upon David's: unweildly, and sagging about his shoulders;
A Justiceship, or other Office would fit upon such a men back as handsomely as Saul's armour did upon David's: unwieldy, and sagging about his shoulders;
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Sooner commit a flock of Sheep to a Wolf, than a Magistracy or Office of justice to an Oppressor. Such a man is more likely to put out the eyes of him that seeth,
Sooner commit a flock of Sheep to a Wolf, than a Magistracy or Office of Justice to an Oppressor. Such a man is more likely to put out the eyes of him that sees,
or moulded into any form, with fair words, friendly invitations, or complemental glozes? or fourthly, that dependeth upon some great man, whose vassal or creature he is? or fifthly, a taker,
or moulded into any from, with fair words, friendly invitations, or complemental glozes? or fourthly, that dependeth upon Some great man, whose vassal or creature he is? or fifthly, a taker,
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The vain man, that will be flattered, so he get fair words himself, he careth not who getteth foul blows: and so the beast will but now and then give him a lick with the tongue, he letteth him use his teeth upon others at his pleasure.
The vain man, that will be flattered, so he get fair words himself, he Careth not who gets foul blows: and so the beast will but now and then give him a lick with the tongue, he lets him use his teeth upon Others At his pleasure.
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The depending creature is charmed with a letter or message from his Lord, or his honourable friend; which to him is as good as a Supersedeas or Prohibition. The taker hath his fingers so oyled, that his hand slippeth off, when he should pluck away the spoil,
The depending creature is charmed with a Letter or message from his Lord, or his honourable friend; which to him is as good as a Supersedeas or Prohibition. The taker hath his fingers so oiled, that his hand slippeth off, when he should pluck away the spoil,
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Amid the common corruptions of mankind, he is to be accounted a tolerably good man, that it not intolerably bad: and among so many infirmities and defects,
Amid the Common corruptions of mankind, he is to be accounted a tolerably good man, that it not intolerably bade: and among so many infirmities and defects,
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but that hath the fewest and least. And we make a happy choice, if from among those we have to choose of, we take such a one as is likely to prove in some reasonable mediocrity zealous of Justice, sensible of the wrongs of poor men, careful to search out the truth of causes,
but that hath the fewest and least. And we make a happy choice, if from among those we have to choose of, we take such a one as is likely to prove in Some reasonable mediocrity zealous of justice, sensible of the wrongs of poor men, careful to search out the truth of Causes,
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It is grief to speak it (and yet we all see it and know it) there is grown among us of this Land, within the space of not many years, a general and sensible declination in our zeal both to Religion and justice; the two main Pillars and Supporters of Church and State. And it seemeth to be with us in these regards,
It is grief to speak it (and yet we all see it and know it) there is grown among us of this Land, within the Molle of not many Years, a general and sensible declination in our zeal both to Religion and Justice; the two main Pillars and Supporters of Church and State. And it seems to be with us in these regards,
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How few are there of them that sit in the seat of Iustice, whose Consciences can prompt them a comfortable answer to that Question of David, Psal. 58. Are your minds set on rightousness, O ye congregation? Rather are they not almost all of Gallio 's temper, Acts 18. who,
How few Are there of them that fit in the seat of justice, whose Consciences can prompt them a comfortable answer to that Question of David, Psalm 58. are your minds Set on righteousness, Oh you congregation? Rather Are they not almost all of Gallio is temper, Acts 18. who,
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though there were a foul outrage committed even under his nose, and in the sight of the Bench, yet the Text saith, he cared for none of those things? as if they had their names given them by an Antiphrasis: like Diogenes his man;
though there were a foul outrage committed even under his nose, and in the sighed of the Bench, yet the Text Says, he cared for none of those things? as if they had their names given them by an Antiphrasis: like Diogenes his man;
so these Iustices à justitia, because they neither do nor care to do Iustice. Peradventure here and there one or two in a whole side of a Country to be found, that make a Conscience of their duty more than the rest,
so these Justices à justitia, Because they neither doe nor care to do Justice Peradventure Here and there one or two in a Whole side of a Country to be found, that make a Conscience of their duty more than the rest,
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sometimes more to shew their Iusticeship, than to do Iustice: and a little more may be is wrung from them by importunity; as the poor widow in the parable by her clamorousness wrung a piece of Iustice with much ado from the Iudge that neither feared God, nor regarded man.
sometime more to show their Justiceship, than to do justice: and a little more may be is wrung from them by importunity; as the poor widow in the parable by her clamorousness wrung a piece of justice with much ado from the Judge that neither feared God, nor regarded man.
Alas, Beloved, if all were right within, if there were generally that zeal that should be in Magistrates, good Laws would not thus languish as they do for want of execution; there would not be that insolency of Popish rescuants, that licence of Rogues and Wanderers, that prouling of Officers, that inhancing of sees, that delay of suits, that countenancing of abuses, those carcases of depopulated Towns, infinite other mischiefs;
Alas, beloved, if all were right within, if there were generally that zeal that should be in Magistrates, good Laws would not thus languish as they do for want of execution; there would not be that insolency of Popish rescuants, that licence of Rogues and Wanderers, that prouling of Officers, that inhancing of sees, that Delay of suits, that countenancing of Abuses, those carcases of depopulated Towns, infinite other mischiefs;
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which are ( the sins shall I say, or the Plagues? it is hard to say whether more, they are indeed both) the sins and the Plagues of this Land. And as for Compassion to the distressed; is there not now just cause,
which Are (the Sins shall I say, or the Plagues? it is hard to say whither more, they Are indeed both) the Sins and the Plagues of this Land. And as for Compassion to the distressed; is there not now just cause,
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and under hand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their own Mills? Secondly, since Magistrates must be content (for they are but men,
and under hand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their own Mills? Secondly, since Magistrates must be content (for they Are but men,
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if ever, to complain? If in these hard times, wherein nothing aboundeth but poverty and sin; when the greater ones of the earth should most of all enlarge their bowels, and reach out the hand to relieve the extreme necessity of thousands that are ready to starve:
if ever, to complain? If in these hard times, wherein nothing Aboundeth but poverty and since; when the greater ones of the earth should most of all enlarge their bowels, and reach out the hand to relieve the extreme necessity of thousands that Are ready to starve:
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if (I say) in these times, great men, yea and men of Iustice, are as throng ▪ as ever in pulling down houses, and setting up hedges; in unpeopleing Towns and creating beggars;
if (I say) in these times, great men, yea and men of justice, Are as throng ▪ as ever in pulling down houses, and setting up hedges; in unpeopling Towns and creating beggars;
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and cunningly devised tales, ( NONLATINALPHABET) of purpose involve the truth of things to set a fair colour upon a bad matter, or to take away the righteousness of the innocent from him.
and cunningly devised tales, () of purpose involve the truth of things to Set a fair colour upon a bad matter, or to take away the righteousness of the innocent from him.
and cannot be every where at once) in many things to see with other mens eyes, and to hear with other mens ears, and to proceed upon information: those men deserve a rebuke, who being by their office to ripen causes for judgment, and to facilitate the Magistrates care and pains for inquisition; do yet either for fear,
and cannot be every where At once) in many things to see with other men's eyes, and to hear with other men's ears, and to proceed upon information: those men deserve a rebuke, who being by their office to ripen Causes for judgement, and to facilitate the Magistrates care and pains for inquisition; do yet either for Fear,
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or favour, or negligence, or a fee, keep back true and necessary informations, or else for spight or gain, clog the Courts with false or trifling ones.
or favour, or negligence, or a fee, keep back true and necessary informations, or Else for spite or gain, clog the Courts with false or trifling ones.
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But most of all the Magistrates themselves deserve a rebuke, if either they be hasty to acquit a man upon his own bare denial or protestation (for, si inficiari sufficiet, ecquis erit nocens? as the Orator pleaded before Iulian the Emperour;
But most of all the Magistrates themselves deserve a rebuke, if either they be hasty to acquit a man upon his own bore denial or protestation (for, si inficiari sufficiet, Equites erit Nocens? as the Orator pleaded before Iulian the Emperor;
if a denial may serve the turn, none shall be guilty,) or if hasty to condemn a man upon anothers bare accusation (for, si accusasse sufficiet, ecquis erit innocens? as the Emperour excellently replied upon that Orator; if an accusation may serve the turn, none shall be innocent; ) or if they suffer themselves to be possessed with prejudice and not keep one ear open (as they write of Alexander the great ) for the contrary party that they may stand indifferent till the truth be throughly canvassed;
if a denial may serve the turn, none shall be guilty,) or if hasty to condemn a man upon another's bore accusation (for, si accusasse sufficiet, Equites erit Innocent? as the Emperor excellently replied upon that Orator; if an accusation may serve the turn, none shall be innocent;) or if they suffer themselves to be possessed with prejudice and not keep one ear open (as they write of Alexander the great) for the contrary party that they may stand indifferent till the truth be thoroughly canvased;
what need we trouble our selves to seek out the causes, when we see the effects so daily and plainly before our eyes? whether it be through his own cowardice or inconstancy, that he keepeth off;
what need we trouble our selves to seek out the Causes, when we see the effects so daily and plainly before our eyes? whither it be through his own cowardice or inconstancy, that he Keepeth off;
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Harden your faces, and strengthen your resolution with a holy obstinacy, against these and all other like temptations. Count him an enemy, that will alledge friendship to pervert justice. When you sit in the place of justice, think you are not now Husbands, or Parents, or Neighbours; but Iudges. Contemn the frowns, and the favours, and the Letters of great ones:
Harden your faces, and strengthen your resolution with a holy obstinacy, against these and all other like temptations. Count him an enemy, that will allege friendship to pervert Justice. When you fit in the place of Justice, think you Are not now Husbands, or Parents, or Neighbours; but Judges. Contemn the frowns, and the favours, and the Letters of great ones:
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or so much as offering to pick his teeth. It was not well in David 's time, (and yet David a Godly King ) when complaining he asked the Question, Who will stand up with me against the evil doers? It was not well in Solomon 's time, (and yet Solomon a peaceable King ) when, considering the Oppressions that were done under the Sun, he saw that on the side of the oppressors there was power;
or so much as offering to pick his teeth. It was not well in David is time, (and yet David a Godly King) when complaining he asked the Question, Who will stand up with me against the evil doers? It was not well in Solomon is time, (and yet Solomon a peaceable King) when, considering the Oppressions that were done under the Sun, he saw that on the side of the Oppressors's there was power;
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You whom God hath called to any honour, or office appertaining to justice; as you tender the glory of God, and the good of the Commonwealth; as you tender the honour of the King, and the prosperity of the Kingdom; as you tender the peace and tranquillity of your selves and neighbours; as you tender the comfort of your own consciences, and the salvation of your own souls: set your selves throughly,
You whom God hath called to any honour, or office appertaining to Justice; as you tender the glory of God, and the good of the Commonwealth; as you tender the honour of the King, and the Prosperity of the Kingdom; as you tender the peace and tranquillity of your selves and neighbours; as you tender the Comfort of your own Consciences, and the salvation of your own Souls: Set your selves thoroughly,
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and cheerfully and constantly, and conscionably, to discharge with faithfulness all those duties which belong unto you in your several stations and callings, and to advance to the utmost of your power the due administration and execution of justice. Do not decline those burdens which cleave to the honours you sustain.
and cheerfully and constantly, and Conscionably, to discharge with faithfulness all those duties which belong unto you in your several stations and callings, and to advance to the utmost of your power the due administration and execution of Justice. Do not decline those burdens which cleave to the honours you sustain.
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in comparison of that trust, which greater ones than they, the King and State, and a yet Greater than they, the great God of heaven and earth, hath reposed in you, and expecteth from you.
in comparison of that trust, which greater ones than they, the King and State, and a yet Greater than they, the great God of heaven and earth, hath reposed in you, and Expects from you.
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to whom should the fatherless, and the Widow, and the wronged complain but to you? whence seek for relief but from you? Be not you wanting to their necessities. Let your eyes be open unto their miseries, and your ears open unto their cries, and your hands open unto their wants. Give friendly Counsel to those that stand need of your Direction: afford convenient help to those that stand need of your assistance: carry a Fatherly affection to all those that stand in need of any comfort, protection, or relief from you.
to whom should the fatherless, and the Widow, and the wronged complain but to you? whence seek for relief but from you? Be not you wanting to their necessities. Let your eyes be open unto their misery's, and your ears open unto their cries, and your hands open unto their Wants. Give friendly Counsel to those that stand need of your Direction: afford convenient help to those that stand need of your assistance: carry a Fatherly affection to all those that stand in need of any Comfort, protection, or relief from you.
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and if he continue, spit defiance in his face, who ere he be, that shall think you so base as to sell your freedom for a bribe. Gird your sword, upon your thigh;
and if he continue, spit defiance in his face, who ere he be, that shall think you so base as to fell your freedom for a bribe. Gird your sword, upon your thigh;
and (keeping your selves ever within the compass of your Commissions and Callings, as the Sun in the Zodiack ) go through stitch, right on in the course of Iustice, as the Sun in the firmament, with unresisted violence;
and (keeping your selves ever within the compass of your Commissions and Callings, as the Sun in the Zodiac) go through stitch, right on in the course of justice, as the Sun in the firmament, with unresisted violence;
Thus if you do, the wicked shall fear you, the good shall bless you, the poor shall pray for you, posterity shall praise you, your own hearts shall •hear you,
Thus if you do, the wicked shall Fear you, the good shall bless you, the poor shall pray for you, posterity shall praise you, your own hearts shall •hear you,
and give you and every of us grace in our several places and callings, to seek his glory, and to endeavour the discharge of a good conscience. To which God, blessed for ever, Fathers, Son, and Holy Ghost, three Persons,
and give you and every of us grace in our several places and callings, to seek his glory, and to endeavour the discharge of a good conscience. To which God, blessed for ever, Father's, Son, and Holy Ghost, three Persons,
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and one eternal, invisible, and only wise God, be ascribed all the Kingdom, Power, and Glory, for ever and ever. Amen. AD MAGISTRATUM. The Second Sermon.
and one Eternal, invisible, and only wise God, be ascribed all the Kingdom, Power, and Glory, for ever and ever. Amen. AD MAGISTRATUM. The Second Sermon.
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At the Assises at Lincoln, 7 March, 1624. at the request of William Lister, Esq, then high Sheriff of the County. EXOD. XXIII. ver. 1, 2, 3. 1. Thou shalt not raise a false report ▪ •ut not thine hand with the wicked to be an unrighteous witness. 2. Thou shalt not follow a multitude to do evil:
At the Assizes At Lincoln, 7 March, 1624. At the request of William Lister, Esq, then high Sheriff of the County. EXOD. XXIII. ver. 1, 2, 3. 1. Thou shalt not raise a false report ▪ •ut not thine hand with the wicked to be an unrighteous witness. 2. Thou shalt not follow a multitude to do evil:
so there is not a more certain symptom of a declining, and decaying, and tottering State, than is the general dissolution of manners for want of the due execution and administration of Iustice.
so there is not a more certain Symptom of a declining, and decaying, and tottering State, than is the general dissolution of manners for want of the due execution and administration of Justice
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even out of season sometimes, but especially upon such seasonable opportunities as this, to be instant with all them that have any thing to do in matters of Iustice, but especially with you, who are Gods Ministers too (though in another kind) you who are in commission to sit upon the Bench of Judicature, either for Sentence or Assistance, to do your God and King service, to do your Country and Calling honour, to do your selves and others right, by advancing to the utmost of your powers the due course of Iustice. Wherein as I verily think none dare but the guilty, so I am well assured none can justly mislike in us the choise either of our Argument that we beat upon these things;
even out of season sometime, but especially upon such seasonable opportunities as this, to be instant with all them that have any thing to do in matters of justice, but especially with you, who Are God's Ministers too (though in Another kind) you who Are in commission to fit upon the Bench of Judicature, either for Sentence or Assistance, to do your God and King service, to do your Country and Calling honour, to do your selves and Others right, by advancing to the utmost of your Powers the due course of Justice Wherein as I verily think none Dare but the guilty, so I am well assured none can justly mislike in us the choice either of our Argument that we beatrice upon these things;
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For, as we cannot be perswaded on the one side, but that we are bound for the discharge of our duties, to put you in mind of yours: so we cannot be perswaded on the other side,
For, as we cannot be persuaded on the one side, but that we Are bound for the discharge of our duties, to put you in mind of yours: so we cannot be persuaded on the other side,
but that if there were generally in the greater ones that care and conscience and zeal there ought to be of the common good, a thousand corruptions rife among inferiours, would be,
but that if there were generally in the greater ones that care and conscience and zeal there ought to be of the Common good, a thousand corruptions rife among inferiors, would be,
In any of whom if there be, as sometimes there will be, foul and unfaithful dealing, such as you either cannot spie, or cannot help; wrong sentence may proceed from out your lips, without your fault. As in a curious Watch or Clock that moveth upon many wheels, the finger may point a wrong hour, though the wheel that next moveth it be most exactly true:
In any of whom if there be, as sometime there will be, foul and unfaithful dealing, such as you either cannot spy, or cannot help; wrong sentence may proceed from out your lips, without your fault. As in a curious Watch or Clock that moves upon many wheels, the finger may point a wrong hour, though the wheel that next moves it be most exactly true:
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What he said of old, Non fieri potest, quin Principes etiam valde boni iniqua faciant; was then and ever since, and yet is, and ever will be, most true.
What he said of old, Non fieri potest, quin Princes etiam Valde boni Iniqua faciant; was then and ever since, and yet is, and ever will be, most true.
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Out of which consideration, I the rather desired for this Assise-Assembly, to choose a Text as near as I could of equal latitude with the Assise-Business. For which purpose I could not readily think of any other portion of Scripture,
Out of which consideration, I the rather desired for this Assise-Assembly, to choose a Text as near as I could of equal latitude with the Assise-Business. For which purpose I could not readily think of any other portion of Scripture,
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Is there either Calumny in the Accuser, or Perjury in the Witness, Supinity in the Iurer, or Sophistry in the Pleader, or Partiality in any Officer; or any close corruption any where lurking amid those many passages and conveyances that belong to a Iudicial proceeding? my Text searcheth it out,
Is there either Calumny in the Accuser, or Perjury in the Witness, Supinity in the Juror, or Sophistry in the Pleader, or Partiality in any Officer; or any close corruption any where lurking amid those many passages and conveyances that belong to a Judicial proceeding? my Text Searches it out,
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The words are laid down so distinctly in five Rules or Precepts, or rather (being all negative ) in so many Prohibitions, that I may spare the labour of making other division of them.
The words Are laid down so distinctly in five Rules or Precepts, or rather (being all negative) in so many Prohibitions, that I may spare the labour of making other division of them.
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All that I shall need to do about them, will be to set out the several portions in such sort as that every man, who hath any part or fellowship in this business, may have his due share in them.
All that I shall need to do about them, will be to Set out the several portions in such sort as that every man, who hath any part or fellowship in this business, may have his due share in them.
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either as a party in a Iudicial controversie; or bound over to prosecute for the King in a criminal Cause, or as a voluntary Informer upon some penal statute? here is something for thee;
either as a party in a Judicial controversy; or bound over to prosecute for the King in a criminal Cause, or as a voluntary Informer upon Some penal statute? Here is something for thee;
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Art thou lastly in any Office of trust, or place of service in or about the Courts, so as it may sometimes fall within thy power or opportunity to do a suiter a favour, or a spite: here is something for thee too;
Art thou lastly in any Office of trust, or place of service in or about the Courts, so as it may sometime fallen within thy power or opportunity to do a suitor a favour, or a spite: Here is something for thee too;
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In which distribution of the Offices of Justice in my Text, let none imagine, because I have shared out all among them that are below the Bench, that therefore there is nothing left for them that sit upon it. Rather as in dividing the land of Canaan, Levi, who had no distinct plot by himself, having yet (by reason of the universal use of his office) in every Tribe something, had in the whole, all things considered, a far greater proportion, than any other Tribe had:
In which distribution of the Offices of justice in my Text, let none imagine, Because I have shared out all among them that Are below the Bench, that Therefore there is nothing left for them that fit upon it. Rather as in dividing the land of Canaan, Levi, who had no distinct plot by himself, having yet (by reason of the universal use of his office) in every Tribe something, had in the Whole, all things considered, a Far greater proportion, than any other Tribe had:
So in this Scripture, the Iudge hath by so much a larger portion than any of the rest, by how much it is more diffused. Not concluded within the narrow bounds of any one;
So in this Scripture, the Judge hath by so much a larger portion than any of the rest, by how much it is more diffused. Not concluded within the narrow bounds of any one;
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Which cometh to pass not so much from the immediate construction of the words (though there have not wanted Expositors to fit the words to such construction:) as from that general inspection,
Which comes to pass not so much from the immediate construction of the words (though there have not wanted Expositors to fit the words to such construction:) as from that general inspection,
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and (if I may so speak) superintendency, which the Iudge or Magistrate ought to have over the carriage of all those other inferiour ones. A great part of whose duty it is, to observe how the rest do theirs:
and (if I may so speak) superintendency, which the Judge or Magistrate ought to have over the carriage of all those other inferior ones. A great part of whose duty it is, to observe how the rest do theirs:
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Whereof the first concerneth the Accuser; the second, the Witness; the third, the Iurer; the fourth, the Lawyer; the fifth, the Officer: and every one of them the Magistrate, Iudge, and Iusticer. But having no purpose to exceed the hour, (as I must needs do if I should speak to all these to any purpose:) whilst I speak to the first only, I shall desire the rest to make application to themselves,
Whereof the First concerns the Accuser; the second, the Witness; the third, the Juror; the fourth, the Lawyer; the fifth, the Officer: and every one of them the Magistrate, Judge, and Justicer. But having no purpose to exceed the hour, (as I must needs do if I should speak to all these to any purpose:) while I speak to the First only, I shall desire the rest to make application to themselves,
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as the Author, nor by spreading it, as the Reporter, nor by receiving it, as an Approver. But the first fault is in the Raiser: and therefore our translations have done well to retain that rather in the Text; yet allowing the Receiver a place in the Margent. Now false reports may be raised of our brethren by unjust slanders, detractions, back-bitings, whisperings,
as the Author, nor by spreading it, as the Reporter, nor by receiving it, as an Approver. But the First fault is in the Raiser: and Therefore our Translations have done well to retain that rather in the Text; yet allowing the Receiver a place in the Margin. Now false reports may be raised of our brothers by unjust slanders, detractions, backbitings, whisperings,
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But for that I am not now to speak of extrajudicial Calumny so much, as of that quae versatur in foro & in judiciis, those false suggestions and informations which are give into the Courts, as more proper both to the scope of my Text, and the occasion of this present meeting: Conceive the words for the present as spoken especially,
But for that I am not now to speak of extrajudicial Calumny so much, as of that Quae versatur in foro & in Judiciis, those false suggestions and informations which Are give into the Courts, as more proper both to the scope of my Text, and the occasion of this present meeting: Conceive the words for the present as spoken especially,
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for any person that impleadeth another in jure publico vel privato, in causes either civil or criminal; and these again either capital or penal. No not the Accused or Defendant excepted:
for any person that impleadeth Another in jure Publico vel privato, in Causes either civil or criminal; and these again either capital or penal. No not the Accused or Defendant excepted:
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who although he cannot be called in strict propriety of speech an Accuser; yet if when he is justly accused, he seek to defend himself by false, unjust,
who although he cannot be called in strict propriety of speech an Accuser; yet if when he is justly accused, he seek to defend himself by false, unjust,
and as Nehemiah sent word to Sanballat, There are no such things as thou sayest, but thou feignest them of thine own heart. Crimen domesticum, & vernaculum; a meer device:
and as Nehemiah sent word to Sanballat, There Are no such things as thou Sayest, but thou feignest them of thine own heart. Crimen domesticum, & vernaculum; a mere device:
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such as was that of Iezebel 's instruments against Naboth, which cost him his life; and that of Zibah against Mephibosheth, which had almost cost him all he had.
such as was that of Iezebel is Instruments against Naboth, which cost him his life; and that of Zibah against Mephibosheth, which had almost cost him all he had.
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The second way (which was so frequently used among the Roman Accusers that Custom had made it not only excusable, but allowable; and is at this day of too frequent use both in private and publick calumniations) is,
The second Way (which was so frequently used among the Roman Accusers that Custom had made it not only excusable, but allowable; and is At this day of too frequent use both in private and public calumniations) is,
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As tidings came to David, when Ammon only was slain, that Absalom had killed all the Kings sons. It is an easie and a common thing, by misconstruction to deprave whatsoever is most innocently done or spoken. The Ammonitish Courtiers dealt so with David, when he sent Ambassadors to Hanun in kindness, they informed the King as if he had sent spies to discover the strength of the City and Land. And the Iews enemies dealt so with those that of devotion repaired the Temple and the Wall of Ierusalem, advertising the State, as if their purpose had been to fortifie themselves for a Rebellion. Yea and the malicious Iews dealt so with Christ himself;
As tidings Come to David, when Ammon only was slave, that Absalom had killed all the Kings Sons. It is an easy and a Common thing, by misconstruction to deprave whatsoever is most innocently done or spoken. The Ammonitish Courtiers dealt so with David, when he sent ambassadors to Hanun in kindness, they informed the King as if he had sent spies to discover the strength of the city and Land. And the Iews enemies dealt so with those that of devotion repaired the Temple and the Wall of Ierusalem, advertising the State, as if their purpose had been to fortify themselves for a Rebellion. Yea and the malicious Iews dealt so with christ himself;
taking hold of some words of his, about the destroying and building of the Temple, which he understood of the Temple of his body, and so wresting them to the fabrick of the Material Temple, as to make them serve to give colour to one of the strongest accusations they had against him.
taking hold of Some words of his, about the destroying and building of the Temple, which he understood of the Temple of his body, and so wresting them to the fabric of the Material Temple, as to make them serve to give colour to one of the Strongest accusations they had against him.
The third way is, when taking advantage of the Law, we prosecute the extremity thereof against our brother, who perhaps hath done something contrary to the letter of the Law, but not violated the intent of the Law giver, or offended either against common Equity, which ought to be the measure of just Laws, or against the common good, which is in some sort the measure of Equity. In that multitude of Laws, which for the repressing of disorders, and for the maintenance of peace and tranquillity among men must needs be in every well-governed Common-wealth;
The third Way is, when taking advantage of the Law, we prosecute the extremity thereof against our brother, who perhaps hath done something contrary to the Letter of the Law, but not violated the intent of the Law giver, or offended either against Common Equity, which ought to be the measure of just Laws, or against the Common good, which is in Some sort the measure of Equity. In that multitude of Laws, which for the repressing of disorders, and for the maintenance of peace and tranquillity among men must needs be in every well-governed Commonwealth;
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it cannot be avoided, but that honest men, especially if they have much dealings in the world, may have sometimes just and necessary cause to do that, which in regard of the thing done may bring them within the compass of some Statute or branch of a statute; yet such as, circumstances duly considered, no wise and indifferent man but would well approve of.
it cannot be avoided, but that honest men, especially if they have much dealings in the world, may have sometime just and necessary cause to do that, which in regard of the thing done may bring them within the compass of Some Statute or branch of a statute; yet such as, Circumstances duly considered, no wise and indifferent man but would well approve of.
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with whom there is no more ado, but a Word and an Action, a Trespass and a Process: But most of our common Informers withal, Sycophants you may call them (for that was their old name) like Verres his blood hounds in Tully, that lie in the wind for game,
with whom there is no more ado, but a Word and an Actium, a Trespass and a Process: But most of our Common Informers withal, sycophants you may call them (for that was their old name) like Verres his blood hounds in Tully, that lie in the wind for game,
unless he will dare offam Cerbero, (for that is it they look for) give them a Sop, and then they are charmed for that time, Zacheus, besides that he was a Publican, was it seemeth such a kind of Informer; NONLATINALPHABET, is the word Luke 19. If I have played the Sycophant with any man,
unless he will Dare offam Cerbero, (for that is it they look for) give them a Sop, and then they Are charmed for that time, Zacchaeus, beside that he was a Publican, was it seems such a kind of Informer;, is the word Lycia 19. If I have played the Sycophant with any man,
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If I have wronged any man by forged cavilation, or wrung any thing from him by false accusation. A report of this third kind is false, as devoid of equity.
If I have wronged any man by forged cavilation, or wrung any thing from him by false accusation. A report of this third kind is false, as devoid of equity.
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At once to answer them, and clear my self, know that in Gods estimation, and to common intendment in the language of Scripture, it is all one to speak an untruth, and to speak a truth, in undue time,
At once to answer them, and clear my self, know that in God's estimation, and to Common intendment in the language of Scripture, it is all one to speak an untruth, and to speak a truth, in undue time,
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yet because he did it with an intent to bring mischief upon Ahimelech, who had done nothing but what well became an honest man to do, David chargeth him with telling of lyes ▪ and telleth him he had a false tongue of his own for it, Psal. 52. [ Thy tongue imagineth wickedness, and with lies thou cuttest like a sharp rasor:
yet Because he did it with an intent to bring mischief upon Ahimelech, who had done nothing but what well became an honest man to do, David charges him with telling of lies ▪ and Telleth him he had a false tongue of his own for it, Psalm 52. [ Thy tongue imagineth wickedness, and with lies thou cuttest like a sharp razor:
Thou hast loved unrighteousness more than goodness, and to talk of lies more than righteousness: Thou hast loved all words that may do hurt, O thou false tongue. ] Conclude hence;
Thou hast loved unrighteousness more than Goodness, and to talk of lies more than righteousness: Thou hast loved all words that may do hurt, Oh thou false tongue. ] Conclude hence;
and to that end that it may do hurt, he hath a false tongue, and he telleth a false lye, and he must pardon us if we take him for no better than the raiser of a false report.
and to that end that it may do hurt, he hath a false tongue, and he Telleth a false lie, and he must pardon us if we take him for no better than the raiser of a false report.
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for he was a lyer from the beginning: so he began aloft; for, the first false report he raised, was of the most High. Unjustly accusing God himself unto our mother Eve in a few words, of no fewer than three great crimes at once, Falshood, Tyranny, and Envy. He was then a slanderous accuser of his Maker; and he hath continued ever since a malicious accuser of his Brethren: Satan, NONLATINALPHABET, &c. he hath his name from it is most languages.
for he was a liar from the beginning: so he began aloft; for, the First false report he raised, was of the most High. Unjustly accusing God himself unto our mother Eve in a few words, of no fewer than three great crimes At once, Falsehood, Tyranny, and Envy. He was then a slanderous accuser of his Maker; and he hath continued ever since a malicious accuser of his Brothers: Satan,, etc. he hath his name from it is most languages.
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for the works of their Father they readily do. That Hellish Aphorism they so faithfully practise, is one of his Principles: it was he first instilled it into them, Calumniare fortiter, aliquid adhaerebit, Smite with the tongue, and be sure to smite home;
for the works of their Father they readily do. That Hellish Aphorism they so faithfully practise, is one of his Principles: it was he First instilled it into them, Calumniare fortiter, Aliquid adhaerebit, Smite with the tongue, and be sure to smite home;
and binding him over unto the second death: it is also a pernicious lye, and that is the worst sort of lies; and so a sin both against Charity and Iustice. Which whoso committeth, let him never look to dwell in the Tabernacle of God,
and binding him over unto the second death: it is also a pernicious lie, and that is the worst sort of lies; and so a since both against Charity and Justice Which whoso Committeth, let him never look to dwell in the Tabernacle of God,
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or sustain any wrong or loss in his person, goods, or state otherwise, by fraud, or violence, or casualty: he may possibly either by good fortune hear of his own again,
or sustain any wrong or loss in his person, goods, or state otherwise, by fraud, or violence, or casualty: he may possibly either by good fortune hear of his own again,
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But he that hath his Name, and Credit, and Reputation causelesly called into question, sustaineth a loss by so much greater than any Theft, by how much a good Name is better than great Riches.
But he that hath his Name, and Credit, and Reputation causelessly called into question, sustaineth a loss by so much greater than any Theft, by how much a good Name is better than great Riches.
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but a defamed person no Acquittal from the Iudg, no satisfaction from the Accuser, no following Endeavours in himself can so restore in integrum, but that when the Wound is healed, he shall yet carry the marks and the scars of it to his dying day.
but a defamed person no Acquittal from the Judge, no satisfaction from the Accuser, no following Endeavours in himself can so restore in integrum, but that when the Wound is healed, he shall yet carry the marks and the scars of it to his dying day.
but every busie base fellow that oweth him a spite, shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an unnecessary expence of money and time, torture him with endless delays, and expose him to the pillage of every hungry Officer. It is one of the grievances God had against Ierusalem, and,
but every busy base fellow that owes him a spite, shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an unnecessary expense of money and time, torture him with endless delays, and expose him to the pillage of every hungry Officer. It is one of the grievances God had against Ierusalem, and,
Beware then all you whose business or lot it is at this Assizes, or hereafter may be, to be Plaintiffs, Accusers, Informers, or any way Parties in any Court of Justice, this or other, Civil or Ecclesiastical: that you suffer not the guilt of this Prohibition to cleave unto your Consciences.
Beware then all you whose business or lot it is At this Assizes, or hereafter may be, to be Plaintiffs, Accusers, Informers, or any Way Parties in any Court of justice, this or other, Civil or Ecclesiastical: that you suffer not the guilt of this Prohibition to cleave unto your Consciences.
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You are by what hath been presently spoken, disabled everlastingly from pleading any Ignorance either Facti or Iuris; as having been instructed both what it is, and how great a Fault it is to raise a false Report.
You Are by what hath been presently spoken, disabled everlastingly from pleading any Ignorance either Facti or Iuris; as having been instructed both what it is, and how great a Fault it is to raise a false Report.
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Resolve therefore, if you be free, never to enter into any Action or Suit, wherein you cannot proceed with Comfort, nor come off without Injustice: or,
Resolve Therefore, if you be free, never to enter into any Actium or Suit, wherein you cannot proceed with Comfort, nor come off without Injustice: or,
Let that Golden Rule, (commended by the wisest Heathens as a fundamental Principle of Moral and Civil Iustice; yea and proposed by our blessed Saviour himself as a full abridgment of the Law and Prophets, ) be ever in your eye,
Let that Golden Rule, (commended by the Wisest heathens as a fundamental Principle of Moral and Civil justice; yea and proposed by our blessed Saviour himself as a full abridgment of the Law and prophets,) be ever in your eye,
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Could any of you take it well at your Neighbours hand, should he seek your life or livelihood by suggesting against you things which you never had so much as the thought to do? or bring you into a peck of Troubles, by wresting your Words and Actions, wherein you meant nothing but well, to a dangerous construction;
Could any of you take it well At your Neighbours hand, should he seek your life or livelihood by suggesting against you things which you never had so much as the Thought to do? or bring you into a peck of Troubles, by wresting your Words and Actions, wherein you meant nothing but well, to a dangerous construction;
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for every petty Trespass, scarce worth half the money? or fetch you over the hip upon a branch of some blind, uncouth and pretermitted Statute? He that should deal thus with you and yours, I know not what would be said and thought; Griper, Knave, Villain, Devil incarnate;
for every Petty Trespass, scarce worth half the money? or fetch you over the hip upon a branch of Some blind, uncouth and pretermitted Statute? He that should deal thus with you and yours, I know not what would be said and Thought; Griper, Knave, Villain, devil incarnate;
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since in every evil one good step to soundness is to have discovered the right Cause thereof: • know not what better course to prescribe for the preventing of this sin of Sycophancy and false accusation,
since in every evil one good step to soundness is to have discovered the right Cause thereof: • know not what better course to prescribe for the preventing of this since of Sycophancy and false accusation,
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than for every man carefully to avoid the inducing Causes thereof, and the Occasions of those Causes. There are (God knoweth) in this present wicked World, to every kind of evil, inducements but too too many.
than for every man carefully to avoid the inducing Causes thereof, and the Occasions of those Causes. There Are (God Knoweth) in this present wicked World, to every kind of evil, inducements but too too many.
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in whom, although this malice reigneth not so universally, yet are they so far carried with private spleen and hatred against some particular men for some personal respect or other,
in whom, although this malice Reigneth not so universally, yet Are they so Far carried with private spleen and hatred against Some particular men for Some personal respect or other,
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whom they envied because the King had preferred him above them. And in all Ages of the World, wicked and prophane men have been busie to suggest the worst they could, against those that have been faithful in their Callings;
whom they envied Because the King had preferred him above them. And in all Ages of the World, wicked and profane men have been busy to suggest the worst they could, against those that have been faithful in their Callings;
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especially in the callings of the Magistracy or Ministry; that very faithfulness of theirs being to the other a sufficient ground of malice. To remedy this, take the Apostles rule, Heb. 12. Look diligently lest any root of bitterness springing up trouble you, and thereby many be defiled.
especially in the callings of the Magistracy or Ministry; that very faithfulness of theirs being to the other a sufficient ground of malice. To remedy this, take the Apostles Rule, Hebrew 12. Look diligently lest any root of bitterness springing up trouble you, and thereby many be defiled.
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Submit your selves to the Word and Will of God in the Ministry; submit your selves to the Power and Ordinance of God in the Magistracy; submit your selves to the good pleasure and Providence of God in disposing of yours and other mens Estates:
Submit your selves to the Word and Will of God in the Ministry; submit your selves to the Power and Ordinance of God in the Magistracy; submit your selves to the good pleasure and Providence of God in disposing of yours and other men's Estates:
so making our selves as it were bawds unto their lust, and open instruments of their secret malice. Out of that base fear, the Elders of Iezreel, upon the Queens Letter, whom they durst not displease, caused an Accusation to be framed against innocent Naboth. And out of this base Ambition, Doeg to pick a thank with his Master, and to endear himself farther into his good opinion, told tales of David and Abimelech. To remedy this, remember, the Service and Offices you owe to the greatest Masters upon Earth, have their bounds set them which they may not pass.
so making our selves as it were bawds unto their lust, and open Instruments of their secret malice. Out of that base Fear, the Elders of Jezreel, upon the Queen's letter, whom they durst not displease, caused an Accusation to be framed against innocent Naboth. And out of this base Ambition, Doeg to pick a thank with his Master, and to endear himself farther into his good opinion, told tales of David and Abimelech. To remedy this, Remember, the Service and Offices you owe to the greatest Masters upon Earth, have their bounds Set them which they may not pass.
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when being our selves guilty, we think to cover our own crimes, and to prevent the Accusations of others by getting the start of them, and accusing them first.
when being our selves guilty, we think to cover our own crimes, and to prevent the Accusations of Others by getting the start of them, and accusing them First.
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we may think perhaps to get this advantage to our selves, and so rather choose to be Plaintiffs than Defendants, because (as Solomon saith) He that is first in his own tale seemeth righteous. To remedy this;
we may think perhaps to get this advantage to our selves, and so rather choose to be Plaintiffs than Defendants, Because (as Solomon Says) He that is First in his own tale seems righteous. To remedy this;
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yet are there even in corrupt nature such impressions of the common principles of justice and equity, that men would not often do great wrongs gratis, and for nothing.
yet Are there even in corrupt nature such impressions of the Common principles of Justice and equity, that men would not often do great wrongs gratis, and for nothing.
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And most of our prouling Informers, like those Old Sycophants in Athens, or the Quadruplatores in Rome; do they aim think you so much at the execution of good Laws, the punishment of Offenders, and the reformation of Abuses, as at the prey, and the booty, and to get a piece of money to themselves? For let the Offence be what it will, deal but with them;
And most of our prouling Informers, like those Old sycophants in Athens, or the Quadruplatores in Room; do they aim think you so much At the execution of good Laws, the punishment of Offenders, and the Reformation of Abuses, as At the prey, and the booty, and to get a piece of money to themselves? For let the Offence be what it will, deal but with them;
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I have now done with you that are Accusers: whose care must be, according to the Text reading, not to raise a false Report. But the Margent remembers me, there are others whom this prohibition concerneth besides you, or rather above you;
I have now done with you that Are Accusers: whose care must be, according to the Text reading, not to raise a false Report. But the Margin remembers me, there Are Others whom this prohibition concerns beside you, or rather above you;
A thing so weighty, and withal so pertinent to the general argument of this Scripture, that some Translations have passed it in the Text. And the Original word comprehendeth it.
A thing so weighty, and withal so pertinent to the general argument of this Scripture, that Some Translations have passed it in the Text. And the Original word comprehendeth it.
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As it is commonly said of stollen goods, There would be no Thieves, if there were no Receivers; and therefore some Laws have made the Receiver equal Thief with the Stealer, NONLATINALPHABET:
As it is commonly said of stolen goods, There would be no Thieves, if there were no Receivers; and Therefore Some Laws have made the Receiver equal Thief with the Stealer,:
so certainly there would be fewer false reports raised in judgment, if they were more sparingly received. And therefore in this case also the Receiver must go pari passu with the Raiser: who,
so Certainly there would be fewer false reports raised in judgement, if they were more sparingly received. And Therefore in this case also the Receiver must go Pair passu with the Raiser: who,
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if he give way or countenance to a false Report when he may refuse or hinder it, by being an Accessary maketh himself a Party; and becometh guilty of the same sins, the same wrongs, the same mischiefs, with the first Offender, the false Accuser. David as he envieth against Doeg in the Psalm for telling, so he elsewhere expostulateth with Saul for hearing unjust Reports of him.
if he give Way or countenance to a false Report when he may refuse or hinder it, by being an Accessary makes himself a Party; and Becometh guilty of the same Sins, the same wrongs, the same mischiefs, with the First Offender, the false Accuser. David as he Envieth against Doeg in the Psalm for telling, so he elsewhere expostulateth with Saul for hearing unjust Reports of him.
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they have the same Devil, the same Familiar; only here is the difference, the Raiser hath his Familiar in his Tongue, the Receiver in his Ear. Whosoever then sitteth in the place of Magistracy and publick judicature in foro externo, or is by virtue of his Calling otherwise invested with any jurisdiction or power to hear and examine the Accusations of others:
they have the same devil, the same Familiar; only Here is the difference, the Raiser hath his Familiar in his Tongue, the Receiver in his Ear. Whosoever then Sitteth in the place of Magistracy and public judicature in foro externo, or is by virtue of his Calling otherwise invested with any jurisdiction or power to hear and examine the Accusations of Others:
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I know not how he shall be able to discharge himself in foro interno from a kind of Champerty (if my ignorance make me not abuse the Word) or at leastwise from misprision of Calumny and unjust Accusations;
I know not how he shall be able to discharge himself in foro interno from a kind of Champerty (if my ignorance make me not abuse the Word) or At leastwise from Misprision of Calumny and unjust Accusations;
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A point so material, that some Expositors make it a thing principally intended in this first branch of my Text, Ut non audiatur una pars sine alia, saith Lyra. Suiters will be impudent, to forestal the publick hearing by private informations: even to the Iudg himself, if the access be easie;
A point so material, that Some Expositors make it a thing principally intended in this First branch of my Text, Ut non audiatur una pars sine Alias, Says Lyra. Suitors will be impudent, to forestal the public hearing by private informations: even to the Judge himself, if the access be easy;
if he have any such noted Servant or Favorite. He therefore that would resolve not to receive a false report, and be sure to hold his Resolution, let him resolve (so far as he can avoid it) to receive no Report in private; (for a thousand to one that is a false one) or, where he cannot well avoid it, to be ready to receive the Information of the adverse part withal;
if he have any such noted Servant or Favourite. He Therefore that would resolve not to receive a false report, and be sure to hold his Resolution, let him resolve (so Far as he can avoid it) to receive no Report in private; (for a thousand to one that is a false one) or, where he cannot well avoid it, to be ready to receive the Information of the adverse part withal;
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Secondly, let him have the conscience first, and then the patience too (and yet if he have the (s) conscience, certainly he will have the patience ) to make search into the truth of things:
Secondly, let him have the conscience First, and then the patience too (and yet if he have the (s) conscience, Certainly he will have the patience) to make search into the truth of things:
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and not be dainty of his pains herein, though matters be intricate, and the labour like to be long and irksom, to find out if it be possible the bottom of a business;
and not be dainty of his pains herein, though matters be intricate, and the labour like to be long and irksome, to find out if it be possible the bottom of a business;
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and where indeed the fault lieth first or most. It was a great oversight in a good King, for David to give away Mephibosheth 's living from him to his Accuser, and that upon the bare credit of his accusation. It had been more for his honour to have done as Iob did before him, to have searched out the cause he knew not;
and where indeed the fault lies First or most. It was a great oversight in a good King, for David to give away Mephibosheth is living from him to his Accuser, and that upon the bore credit of his accusation. It had been more for his honour to have done as Job did before him, to have searched out the cause he knew not;
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An example in the story of the Law, Gen. 18. where he did not presently give judgment against Sodom upon the cry of their sins, that was come up before him:
an Exampl in the story of the Law, Gen. 18. where he did not presently give judgement against Sodom upon the cry of their Sins, that was come up before him:
and there is much cunning used by those that raise them, much odd shuffling, and packing, and combining, to give them the colour and face of perfect truth. As then a plain Country-man, that, would not willingly be cosened in his pay, to take a slip for a currant piece, or brass for silver, leisurely turneth over every piece he receiveth;
and there is much cunning used by those that raise them, much odd shuffling, and packing, and combining, to give them the colour and face of perfect truth. As then a plain Countryman, that, would not willingly be cozened in his pay, to take a slip for a currant piece, or brass for silver, leisurely turns over every piece he receives;
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such jealousie should the Magistrate use, and such industry, especially, where there appeareth cause of suspicion, by all means to sift and to bolt out the truth, if he would not be cheated with a false report instead of a true.
such jealousy should the Magistrate use, and such industry, especially, where there appears cause of suspicion, by all means to sift and to bolt out the truth, if he would not be cheated with a false report instead of a true.
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Thirdly, let him take heed he do not give countenance or encouragement, more than right and reason requireth, to contentious persons, known Sycophants, and common informers. If there should be no Accusers, to make complaints, Offenders would be no offenders, for want of due Correction; and Laws would be no Laws, for want of due Execution. Informers then are necessary in a Common-wealth,
Thirdly, let him take heed he do not give countenance or encouragement, more than right and reason requires, to contentious Persons, known sycophants, and Common informers. If there should be no Accusers, to make complaints, Offenders would be no offenders, for want of due Correction; and Laws would be no Laws, for want of due Execution. Informers then Are necessary in a Commonwealth,
well favouredly beat them off, yea, and if (after all that they still continue mankeen) knock out their teeth, or break their legs, to prevent a worse mischief.
well favoredly beatrice them off, yea, and if (After all that they still continue mankeen) knock out their teeth, or break their legs, to prevent a Worse mischief.
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Dixi Dii, I have said ye are Gods, Psa. 82. and false Accusers are petty Devils; the Devil hath borrowed their name, Sathan, NONLATINALPHABET, the Accuser of his brethren.
i have said Gods, I have said you Are God's, Psa. 82. and false Accusers Are Petty Devils; the devil hath borrowed their name, Sathan,, the Accuser of his brothers.
He then that in the place of magistracy would decline both the fault and suspicion of such unworthy Collusion; it standeth him upon, with all his best endeavours, by chaining and muzling these beasts to prevent them from biting where they should not;
He then that in the place of magistracy would decline both the fault and suspicion of such unworthy Collusion; it Stands him upon, with all his best endeavours, by chaining and muzzling these beasts to prevent them from biting where they should not;
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and, if they have fastned already ▪ then by delivering the oppressed (with Iob ) To pluck the prey from between their teeth, and by exercising just severity upon them to break their jaws for doing farther harm.
and, if they have fastened already ▪ then by delivering the oppressed (with Job) To pluck the prey from between their teeth, and by exercising just severity upon them to break their Jaws for doing farther harm.
for the discountenancing of false accusers, and the lessening both of their number and insolency. Let every good Magistrate take it into his proper consideration;
for the discountenancing of false accusers, and the lessening both of their number and insolency. Let every good Magistrate take it into his proper consideration;
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And first; for the avoiding of Malicious sutes, and that men should not be brought into trouble upon slight informations, I find that among the Romans, the Accuser in most cases might not be admitted to put in his libel, until he had first taken his corporal oath before the praetor, that we was free from all malicious and Calumnious intent.
And First; for the avoiding of Malicious suits, and that men should not be brought into trouble upon slight informations, I find that among the Romans, the Accuser in most cases might not be admitted to put in his libel, until he had First taken his corporal oath before the praetor, that we was free from all malicious and Calumnious intent.
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Certain it is, as dayly experience sheweth, that many men who make no conscience of a lye, do yet take some bog at an Oath. And it cannot but open a wide gap to the raising and receiving of false reports,
Certain it is, as daily experience shows, that many men who make no conscience of a lie, do yet take Some bog At an Oath. And it cannot but open a wide gap to the raising and receiving of false reports,
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if the Magistrate when he may help it, to enrich himself or his Officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble upon Bills and Presentments tendered without Oath.
if the Magistrate when he may help it, to enrich himself or his Officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble upon Bills and Presentments tendered without Oath.
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there went a Trial upon the Accuser, at the suit of the accused, which they called Iudicium Calumniae, wherein they examined the original ground and foundation of the accusation; which if it appeared to have proceeded from some just error or mistake bonâfide, it excused him;
there went a Trial upon the Accuser, At the suit of the accused, which they called Iudicium Calumniae, wherein they examined the original ground and Foundation of the accusation; which if it appeared to have proceeded from Some just error or mistake bonâfide, it excused him;
Secondly, since Laws cannot be so conceived, but that through the infinite variety of humane occurrences, they may sometimes fall heavy upon particular men: and yet for the preventing of more general inconveniences it is necessary there should be Laws [ for better a mischief sometimes, than always an Inconvenience: ) there hath been left,
Secondly, since Laws cannot be so conceived, but that through the infinite variety of humane occurrences, they may sometime fallen heavy upon particular men: and yet for the preventing of more general inconveniences it is necessary there should be Laws [ for better a mischief sometime, than always an Inconvenience:) there hath been left,
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and power in the Magistrates, even in those Courts that were strictissimi juris, upon fit occasion to qualifie and to mitigate something the rigour of the Laws by the Rules of Equity. For I know not any extremity of wrong beyond the extremity of Right: when Laws intended for fences, are made snares, and are calumniously wrested to oppress that innocency which they should protect. And this is most properly Calumny in the prime notion of the word,
and power in the Magistrates, even in those Courts that were strictissimi Juris, upon fit occasion to qualify and to mitigate something the rigour of the Laws by the Rules of Equity. For I know not any extremity of wrong beyond the extremity of Right: when Laws intended for fences, Are made snares, and Are calumniously wrested to oppress that innocency which they should Pact. And this is most properly Calumny in the prime notion of the word,
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Now if the Magistrate of Justice shall use his full power, by interpreting the Law in rigour where he should not, to second the boldness of a calumnious Accuser:
Now if the Magistrate of justice shall use his full power, by interpreting the Law in rigour where he should not, to second the boldness of a calumnious Accuser:
or if he shall not use his full power, by affording his lawful favour in due time and place, to succour the innocency of the so accused; he shall thereby but give encouragement to the Raisers, and he must look to answer for it one day,
or if he shall not use his full power, by affording his lawful favour in due time and place, to succour the innocency of the so accused; he shall thereby but give encouragement to the Raisers, and he must look to answer for it one day,
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Thirdly, since that Iustice which especially supporteth the Common-weal, consisteth in nothing more than in the right distribution of rewards and punishments: many Law-givers have been careful, by proposing rewards, to encourage men to give in true and needful Informations,
Thirdly, since that justice which especially supporteth the Commonweal, Consisteth in nothing more than in the right distribution of rewards and punishments: many Lawgivers have been careful, by proposing rewards, to encourage men to give in true and needful Informations,
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unless there were some profit mixt withal to sweeten that hatred, and to countervail that envy. For which cause, in most penal Statutes, a moiety, or a third, or fourth (which was the usual proportion in Rome, whence the name of quadruplatores came) or some other greater or lesser part of the fine, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by way of recompence for the service he hath done the State by his information.
unless there were Some profit mixed withal to sweeten that hatred, and to countervail that envy. For which cause, in most penal Statutes, a moiety, or a third, or fourth (which was the usual proportion in Room, whence the name of quadruplatores Come) or Some other greater or lesser part of the fine, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by Way of recompense for the service he hath done the State by his information.
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For he that hath an office in any lawful Calling (and the Informers calling is such, howsoever through the iniquity of those that have usually exercised it, it hath long laboured of an ill name: ) but he that hath such an office, as it is meet he should attend it,
For he that hath an office in any lawful Calling (and the Informers calling is such, howsoever through the iniquity of those that have usually exercised it, it hath long laboured of an ill name:) but he that hath such an office, as it is meet he should attend it,
for, Who goeth to warfare at any time of his own cost? But if such an Informer shall indict one man for an offence, pretending it to be done to the great hurt of the Common-weal,
for, Who Goes to warfare At any time of his own cost? But if such an Informer shall indict one man for an offence, pretending it to be done to the great hurt of the Commonweal,
and take up the matter in a private Chamber, this is Collusion; and so far forth a false report, as every thing may be called false when it is partial, and should be entire. And the Magistrate, if he have power to chastise such an Informer, some semblance whereof there was in that Iudicium Praevaricationis in Rome, he shall do the Common-weal good service,
and take up the matter in a private Chamber, this is Collusion; and so Far forth a false report, as every thing may be called false when it is partial, and should be entire. And the Magistrate, if he have power to chastise such an Informer, Some semblance whereof there was in that Iudicium Praevaricationis in Room, he shall do the Commonweal good service,
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In private and civil Controversies, for trial of right between party and party, they had their Sponsiones; which was a Sum of Money in some proportionable rate to the value of the thing in Question;
In private and civil Controversies, for trial of right between party and party, they had their Sponsiones; which was a Sum of Money in Some proportionable rate to the valve of the thing in Question;
which the Plaintiff entred Bond to pay to the Defendant in case he should not be able to prove his Action; the Defendant also making the like Sponsion, and entring the like Bond, in case he should be cast. But in publick and criminal matters, whether Capital or Penal, if,
which the Plaintiff entered Bound to pay to the Defendant in case he should not be able to prove his Actium; the Defendant also making the like Sponsion, and entering the like Bound, in case he should be cast. But in public and criminal matters, whither Capital or Penal, if,
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as Malice, Envy, Gain, &c. he was then condemned of Calumny. And his ordinary punishment then, was, whereunto he had virtually bound himself by suscribing his Libel, Poena talionis, the same kind of punishment, whatsoever it was, which by the Laws had been due to the party accused,
as Malice, Envy, Gain, etc. he was then condemned of Calumny. And his ordinary punishment then, was, whereunto he had virtually bound himself by suscribing his Libel, Poena Talionis, the same kind of punishment, whatsoever it was, which by the Laws had been due to the party accused,
Yea, and for his farther shame it was provided by one Law, that he should be burnt in the forehead with the Letter K. to proclaim him a Calumniator to the world;
Yea, and for his farther shame it was provided by one Law, that he should be burned in the forehead with the letter K. to proclaim him a Calumniator to the world;
and escape out of the Courts without Censure or Punishment, or at the most but with some light check; and the poor injured innocent the while be held in as in a prison, till he have paid the utmost farthing? I say not of what is due, but of what shall be demanded by every man that hath but a piece of an Office about the Courts.
and escape out of the Courts without Censure or Punishment, or At the most but with Some Light check; and the poor injured innocent the while be held in as in a prison, till he have paid the utmost farthing? I say not of what is due, but of what shall be demanded by every man that hath but a piece of an Office about the Courts.
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It is a strong heartning to Accusers, and multiplieth false reports beyond belief when they that are wrongfully accused, though the cause go with them, shall yet have the worst of the day,
It is a strong heartening to Accusers, and multiplieth false reports beyond belief when they that Are wrongfully accused, though the cause go with them, shall yet have the worst of the day,
after he had gotten two famous victories over the Romans, that if they should get a few more such victories, it would be to their utter undoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and damages to a half penny;
After he had got two famous victories over the Roman, that if they should get a few more such victories, it would be to their utter undoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and damages to a half penny;
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Of ordinary private men we make conjecture by their gestures, by their speeches, by their companions; but Magistrates, and great ones, who live more in the eye of the world,
Of ordinary private men we make conjecture by their gestures, by their Speeches, by their Sodales; but Magistrates, and great ones, who live more in the eye of the world,
and are ever, as it were, upon the stage, and so do personati incedere, walk under a continual disguise, in respect of their outward deportment, are not so well discoverable by those means.
and Are ever, as it were, upon the stage, and so do personati incedere, walk under a continual disguise, in respect of their outward deportment, Are not so well discoverable by those means.
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and be out of heart and hope to find the Masters of such servants facile to give way to their false Calumniations. But if these be insolent and hungry companions,
and be out of heart and hope to find the Masters of such Servants facile to give Way to their false Calumniations. But if these be insolent and hungry Sodales,
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It was but a sorry one, when it was at best, but is now withal grown a stale excuse; for great ones to impute their own wilful oversights to the faults or negligence of their Servants. Caius Verres (whom I cannot but now and then mention,
It was but a sorry one, when it was At best, but is now withal grown a stale excuse; for great ones to impute their own wilful oversights to the Faults or negligence of their Servants. Caius Verres (whom I cannot but now and then mention,
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because there is scarce to be found such another complete Exemplar of a wicked Magistrate;) would usually complain, that he was unjustly oppressed, not with his own, but with the crimes of his followers. But why then did he keep such a kennel of Sharks about him? why did he not either speedily reform them,
Because there is scarce to be found such Another complete Exemplar of a wicked Magistrate;) would usually complain, that he was unjustly oppressed, not with his own, but with the crimes of his followers. But why then did he keep such a kennel of Sharks about him? why did he not either speedily reform them,
and keep many, it is a rare thing if he have not some bad; as in a great herd there will be some rascal Deer. But then it is but one or a few, and they play their prises closely, without their Masters privity;
and keep many, it is a rare thing if he have not Some bad; as in a great heard there will be Some rascal Deer. But then it is but one or a few, and they play their prizes closely, without their Masters privity;
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But when in the generality they are such, when they are openly and impudently such; when every body seeth, and saith, the Master cannot chuse but know they are such:
But when in the generality they Are such, when they Are openly and impudently such; when every body sees, and Says, the Master cannot choose but know they Are such:
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implying, that when the Servants of the former Governours oppressed the people, it was their Masters doing, at leastwise their Masters suffering: [ Even their Servants bare rule over the people;
implying, that when the Servants of the former Governors oppressed the people, it was their Masters doing, At leastwise their Masters suffering: [ Even their Servants bore Rule over the people;
] The Magistrate therefore that would speedily smoke away these Gnats that swarm about the Courts of Iustice, and will be offering at his ear, to buz false reports thereinto:
] The Magistrate Therefore that would speedily smoke away these Gnats that swarm about the Courts of justice, and will be offering At his ear, to buz false reports thereinto:
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Say he be of never so serviceable qualities, and useful abilities otherwise, so as the Master might almost as well spare his right eye, or his right hand, as forgo his service;
Say he be of never so serviceable qualities, and useful abilities otherwise, so as the Master might almost as well spare his right eye, or his right hand, as forgo his service;
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if either eye or hand cause or tempt thee to offend, pull out that eye, cut off that hand, cast them both from thee with indignation, rather want both, than suffer corruption in either.
if either eye or hand cause or tempt thee to offend, pull out that eye, Cut off that hand, cast them both from thee with Indignation, rather want both, than suffer corruption in either.
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He that will thus resolve, and thus do, it may be presumed, he will not knowingly give either way to a false report, or countenance to the reporter. And so much for our first Rule, Thou shalt not raise a false Report.
He that will thus resolve, and thus do, it may be presumed, he will not knowingly give either Way to a false report, or countenance to the reporter. And so much for our First Rule, Thou shalt not raise a false Report.
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My first purpose, I confess, was to have spoken also to the Witness, and to the Iuror, and to the Pleader, and to the Officer, from the other four Rules in my Text,
My First purpose, I confess, was to have spoken also to the Witness, and to the Juror, and to the Pleader, and to the Officer, from the other four Rules in my Text,
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as punctually and particularly as to the Accuser, from this first: for I therefore made choice of a Text that taketh them all in, that I might speak to them all alike.
as punctually and particularly as to the Accuser, from this First: for I Therefore made choice of a Text that Takes them all in, that I might speak to them all alike.
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But if I should enlarge my self upon the rest, as I have done in this, my Meditations would swell to the proportion rather of a Treatise than a Sermon;
But if I should enlarge my self upon the rest, as I have done in this, my Meditations would swell to the proportion rather of a Treatise than a Sermon;
For it is the Accuser that layeth the first stone, the rest do but build upon his Foundation. And if there were no false reports raised or received, there would be the less use of,
For it is the Accuser that Layeth the First stone, the rest do but built upon his Foundation. And if there were no false reports raised or received, there would be the less use of,
and the less work for false and suborned Witnesses, ignorant or pack'd Iuries, crafty and sly Pleaders, cogging and extorting Officers: but unto these I have no more to say at this time,
and the less work for false and suborned Witnesses, ignorant or packed Juries, crafty and sly Pleaders, cogging and extorting Officers: but unto these I have no more to say At this time,
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but at his command Moses striketh the Rulers; and at Moses his command, the under-rulers must strike each in their several regiments those that had offended,
but At his command Moses striketh the Rulers; and At Moses his command, the under-rulers must strike each in their several regiments those that had offended,
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and withal, to make application ( mutatis mutandis ) unto themselves, of whatsoever hath been presently spoken to the Accuser, and to the Magistrate, from this first Rulē. Whereof, (for the better furtherance of their Application, and relief of our memories ) the summ in brief is thus.
and withal, to make application (mutatis mutandis) unto themselves, of whatsoever hath been presently spoken to the Accuser, and to the Magistrate, from this First Rulen. Whereof, (for the better furtherance of their Application, and relief of our memories) the sum in brief is thus.
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First, concerning the Accuser, (and that is every party in a Cause or Trial) he must take heed he do not raise a false report; which is done, first, by forging a meer untruth; and secondly, by perverting or aggravating a truth; and thirdly, by taking advantage of strict Law against Equity:
First, Concerning the Accuser, (and that is every party in a Cause or Trial) he must take heed he do not raise a false report; which is done, First, by forging a mere untruth; and secondly, by perverting or aggravating a truth; and Thirdly, by taking advantage of strict Law against Equity:
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and secondly, by avoiding, as all other inducements and occasions, so especially those four things, which ordinarily engage men in unjust quarrels, Malice, Obsequiousness, Coverture and Greediness. Next concerning the Iudge or Magistrate; he must take heed he do not receive a false report: which he shall hardly avoid,
and secondly, by avoiding, as all other inducements and occasions, so especially those four things, which ordinarily engage men in unjust quarrels, Malice, Obsequiousness, Coverture and Greediness. Next Concerning the Judge or Magistrate; he must take heed he do not receive a false report: which he shall hardly avoid,
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but that the several Premises be earnestly recommended to the godly consideration, and conscionable practice of every one of you whom they may concern;
but that the several Premises be earnestly recommended to the godly consideration, and conscionable practice of every one of you whom they may concern;
we should humbly beseech him of his gracious goodness to give a Blessing to that which hath been spoken agreeably to his Word, that it may bring forth in us the fruits of Godliness, Charity, and Iustice, to the Glory of his Grace, the Good of our Brethren,
we should humbly beseech him of his gracious Goodness to give a Blessing to that which hath been spoken agreeably to his Word, that it may bring forth in us the fruits of Godliness, Charity, and justice, to the Glory of his Grace, the Good of our Brothers,
THE Abridgment is short, which some have made of the whole Book of Psalms, but into two words, Hosannah, and Hallelujah: most of the Psalms spending themselves as, in their proper Arguments, either in Supplication, praying unto God for his Blessings,
THE Abridgment is short, which Some have made of the Whole Book of Psalms, but into two words, Hosannah, and Hallelujah: most of the Psalms spending themselves as, in their proper Arguments, either in Supplication, praying unto God for his Blessings,
The word Hallelujah, both prefixed in the Title, and repeated in the close of it, sufficiently giveth it to be a Psalm of Thanksgiving, as are also the three next before it, and the next after it.
The word Hallelujah, both prefixed in the Title, and repeated in the close of it, sufficiently gives it to be a Psalm of Thanksgiving, as Are also the three next before it, and the next After it.
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In the rest, the Psalmist draweth his Argument from other Considerations; in this, from the Consideration of God's merciful removal of those Iudgments he had in his just wrath brought upon his own People Israel for their Sins, upon their Repentance.
In the rest, the Psalmist draws his Argument from other Considerations; in this, from the Consideration of God's merciful removal of those Judgments he had in his just wrath brought upon his own People Israel for their Sins, upon their Repentance.
yet of sundry the most famous rebellions of that people against their God, and of Gods both Iustice and Mercy abundantly manifested in his proceedings with them thereupon.
yet of sundry the most famous rebellions of that people against their God, and of God's both justice and Mercy abundantly manifested in his proceedings with them thereupon.
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First, he preventeth them with undeserved favours; they, unmindful of his benefits, provoke him by their rebellions: he in his just wrath chastiseth them with heavy Plagues; they, humbled under the rod, seek to him for ease:
First, he preventeth them with undeserved favours; they, unmindful of his benefits, provoke him by their rebellions: he in his just wrath Chastiseth them with heavy Plagues; they, humbled under the rod, seek to him for ease:
The particular rebellions of the people in this Psalm instanced in, are many; some before, and some after the verse of my Text. For brevity sake, those that are in the following verses I wholly omit, and but name the rest:
The particular rebellions of the people in this Psalm instanced in, Are many; Some before, and Some After the verse of my Text. For brevity sake, those that Are in the following Verses I wholly omit, and but name the rest:
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which are, their wretched Infidelity and Cowardice upon the first approach of danger at the Red Sea, vers. 7. Their tempting of God in the desert, when, loathing Manna, they lusted for flesh, vers. 13. Their seditious conspiracy under Corah and his confederates against Moses, vers. 16. Their gross Idolatry at Horeb, in making and worshipping the golden Calf, ver.
which Are, their wretched Infidelity and Cowardice upon the First approach of danger At the Read Sea, vers. 7. Their tempting of God in the desert, when, loathing Manna, they lusted for Flesh, vers. 13. Their seditious Conspiracy under Corah and his confederates against Moses, vers. 16. Their gross Idolatry At Horeb, in making and worshipping the golden Calf, ver.
19. Their distrustful murmuring at their portion, in thinking scorn of the promised pleasant land, ver. 24. Their fornicating both bodily with the daughters,
19. Their distrustful murmuring At their portion, in thinking scorn of the promised pleasant land, ver. 24. Their fornicating both bodily with the daughters,
yet so, as that the most observable passages of the History are here remembred, in three verses three special things, the Sin, the Plague, the Deliverance.
yet so, as that the most observable passages of the History Are Here remembered, in three Verses three special things, the since, the Plague, the Deliverance.
and the Plague brake in upon them. ] The Deliverance, with the special means and Instrument thereof is this 30th. verse. [ Then stood up Phinees and executed judgment, and the Plague was stayed. ]
and the Plague brake in upon them. ] The Deliverance, with the special means and Instrument thereof is this 30th. verse. [ Then stood up Phinehas and executed judgement, and the Plague was stayed. ]
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The Person; the Action of that Person; and the Success of that Action. The Person, Phinees: His action two-fold: the one preparatory, he stood up; the other completory, he executed judgment: The Success, and Issue of both, the Plague was stayed. The Person holy, the Action zealous, the Success happy. Of each of these I shall endeavour to speak something applyable to the present condition of these heavy times, and the present occasion of this frequent Assembly. But because the argument of the whole verse is a Deliverance, and that Deliverance supposeth a Plague, and every Plague supposeth a Sin, I must take leave before I enter upon the particulars now proposed from the Text,
The Person; the Actium of that Person; and the Success of that Actium. The Person, Phinehas: His actium twofold: the one preparatory, he stood up; the other completory, he executed judgement: The Success, and Issue of both, the Plague was stayed. The Person holy, the Actium zealous, the Success happy. Of each of these I shall endeavour to speak something appliable to the present condition of these heavy times, and the present occasion of this frequent Assembly. But Because the argument of the Whole verse is a Deliverance, and that Deliverance Supposeth a Plague, and every Plague Supposeth a since, I must take leave before I enter upon the particulars now proposed from the Text,
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When Israel, travelling from the land of Bondage to the land of Promise through the wilderness, were now come as far as the plains of Moab, and there encamped:
When Israel, traveling from the land of Bondage to the land of Promise through the Wilderness, were now come as Far as the plains of Moab, and there encamped:
Balak the then King of Moab, not daring to encounter with that people, before whom two of his greatest neighbour Princes had lately fallen, consulted with the Midianites, his neighbours and allies,
Balak the then King of Moab, not daring to encounter with that people, before whom two of his greatest neighbour Princes had lately fallen, consulted with the midianites, his neighbours and allies,
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Where he will bless, (and he will bless where he is faithfully obeyed and depended upon;) neither power nor policy can prevail for a Curse. Balaam the wicked wretch,
Where he will bless, (and he will bless where he is faithfully obeyed and depended upon;) neither power nor policy can prevail for a Curse. balaam the wicked wretch,
But angry at Israel, whom, when fain he would, he could not curse; yea, and angry at God himself, who, by restraining his tongue, had voided his hopes, and withheld him from pay and honour: the wretched covetous Hypocrite,
But angry At Israel, whom, when fain he would, he could not curse; yea, and angry At God himself, who, by restraining his tongue, had voided his hope's, and withheld him from pay and honour: the wretched covetous Hypocrite,
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He giveth the Moabites and the Midianites counsel to smothe• their hatred with pretensions of peace, and by sending the fairest of their daughters ▪ among them to inveigle them with their beauty, and to entice them first to corporal, and after, by that, to spiritual, whoredom; that so Israel shrinking from the Love, and Fear, and Obedience of their God, might forfeit the interest they had in his Protection, and by sin bring themselves under that wrath and curse of God, which neither those great Princes by their power, nor their wisest Counsellors by their Policy, nor Balaam himself by his Sorcery, could bring upon them.
He gives the Moabites and the midianites counsel to smothe• their hatred with pretensions of peace, and by sending the Fairest of their daughters ▪ among them to inveigle them with their beauty, and to entice them First to corporal, and After, by that, to spiritual, whoredom; that so Israel shrinking from the Love, and fear, and obedience of their God, might forfeit the Interest they had in his Protection, and by sin bring themselves under that wrath and curse of God, which neither those great Princes by their power, nor their Wisest Counsellors by their Policy, nor balaam himself by his Sorcery, could bring upon them.
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and by wanton insinuations to draw them to sit with them in the Temples, and to accompany them at the feasts, and to eat with them of the Sacrifices, yea,
and by wanton insinuations to draw them to fit with them in the Temples, and to accompany them At the feasts, and to eat with them of the Sacrifices, yea,
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and to bow the knees with them to the honour of their Idols: Insomuch as Israel joyned themselves to Baal-peor, and ate the Sacrifices of that dead and abominable Idol at the least (for all Idols are such) if not,
and to bow the knees with them to the honour of their Idols: Insomuch as Israel joined themselves to Baal-peor, and ate the Sacrifices of that dead and abominable Idol At the least (for all Idols Are such) if not,
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or being hired to curse Whoremongers and Idolaters. These are two plaguy sins, and such as will bring a curse upon a people without the help of a Conjurer. When that God, who is a jealous God, and jealous of nothing more than his honour, shall see that people, whom he had made choice of from among all the nations of the earth to be his own peculiar people, and betrothed to himself by an everlasting covenant, to break the Covenant of Wedlock with him,
or being hired to curse Whoremongers and Idolaters. These Are two plaguy Sins, and such as will bring a curse upon a people without the help of a Conjurer. When that God, who is a jealous God, and jealous of nothing more than his honour, shall see that people, whom he had made choice of from among all the Nations of the earth to be his own peculiar people, and betrothed to himself by an everlasting Covenant, to break the Covenant of Wedlock with him,
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but the People, by their plague, made sensible of their sin, humbled themselves (as it should seem the very first day of the Plague) in a solemn and general Assembly, weeping and mourning both for Sin and Plague, before the door of the Tabernacle of the Congregation.
but the People, by their plague, made sensible of their since, humbled themselves (as it should seem the very First day of the Plague) in a solemn and general Assembly, weeping and mourning both for since and Plague, before the door of the Tabernacle of the Congregation.
when lo, Zimri, a prince of a chief house in one of their Tribes, in the heat of his pride and lust, cometh openly in the face of Moses and all the Congregation, and bringeth his Minion with him, Cosbi the daughter of one of the five Kings of Midian, into his Tent, there to commit filthiness with her.
when lo, Zimri, a Prince of a chief house in one of their Tribes, in the heat of his pride and lust, comes openly in the face of Moses and all the Congregation, and brings his Minion with him, Cozbi the daughter of one of the five Kings of Midian, into his Tent, there to commit filthiness with her.
But Phinees enraged with a pious indignation to see such a foul affront given to God, and the Magistrate, and the Congregation, at such a heavy time, and in such open manner, and for that very sin, for which they then lay under Gods hand, thought there was something more to be done than bare weeping; and therefore his blood warmed with an holy zeal, he starteth up forthwith, maketh to the Tent where these two great Personages were,
But Phinehas enraged with a pious Indignation to see such a foul affront given to God, and the Magistrate, and the Congregation, At such a heavy time, and in such open manner, and for that very since, for which they then lay under God's hand, Thought there was something more to be done than bore weeping; and Therefore his blood warmed with an holy zeal, he starts up forthwith, makes to the Tent where these two great Personages were,
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And the next thing we hear, is, God well-pleased with the zeal of his Servant, and the Execution of those Malefactors, is appeased towards all his people, and withdraweth his hand and his plague from them.
And the next thing we hear, is, God well-pleased with the zeal of his Servant, and the Execution of those Malefactors, is appeased towards all his people, and withdraweth his hand and his plague from them.
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The Person, the instrument to work this deliverance for Israel, was Phinees. He was the Son of Eleazar, who was then High-Priest in immediate succession to his father Aaron, not long before deceased;
The Person, the Instrument to work this deliverance for Israel, was Phinehas. He was the Son of Eleazar, who was then High-Priest in immediate succession to his father Aaron, not long before deceased;
A wise, a godly, and a zealous man, employed afterward by the State of Israel in the greatest affairs, both of War and Embassy. But it was this Heroical Act of his, in doing execution upon those two great audacious Offenders, which got him the first,
A wise, a godly, and a zealous man, employed afterwards by the State of Israel in the greatest affairs, both of War and Embassy. But it was this Heroical Act of his, in doing execution upon those two great audacious Offenders, which god him the First,
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and what congruity there might be between what he was, and what he did. He was of the Tribe of Levi; and that whole Tribe was set apart for the service of the Tabernacle. And he was of the Sons of Aaron, and so NONLATINALPHABET, of the Family and Linage of the High-Priests:
and what congruity there might be between what he was, and what he did. He was of the Tribe of Levi; and that Whole Tribe was Set apart for the service of the Tabernacle. And he was of the Sons of Aaron, and so, of the Family and Lineage of the High priests:
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and those for the most part concerning matters either meerly, or mixtly Ecclesiastical; but neither to give sentence, nor to do execution in matters and causes meerly Civil, as by any right or virtue of his Levitical or Priestly Office.
and those for the most part Concerning matters either merely, or mixedly Ecclesiastical; but neither to give sentence, nor to do execution in matters and Causes merely Civil, as by any right or virtue of his Levitical or Priestly Office.
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The more unreasonable is the High-Priest of Rome, to challenge to himself any temporal or Civil Iurisdiction, as virtually annexed to his spiritual power, or necessarily derived thence, Templum and Praetorium, the Chair and the Throne, the Altar and the Bench, the Sheephook and the Scepter, the Keys and the Sword; though they may sometimes concur upon the same person, yet the Powers remain perpetually distinct and independant ▪ and such as do not of necessity infer the one the other.
The more unreasonable is the High-Priest of Room, to challenge to himself any temporal or Civil Jurisdiction, as virtually annexed to his spiritual power, or necessarily derived thence, Templum and Praetorium, the Chair and the Throne, the Altar and the Bench, the Sheephook and the Sceptre, the Keys and the Sword; though they may sometime concur upon the same person, yet the Powers remain perpetually distinct and independent ▪ and such as do not of necessity infer the one the other.
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and for ever cut off all claim of temporal Iurisdiction, as by any virtue annexed to the Keys. If the Bishops of Rome could have contented themselves to have enjoyed those Temporalities, wherewith the bounty of Christian Emperours had endowed that See (whether well or ill, whether too much or no, I now inquire not,) but if they could have been content to have holden them upon the same terms they first had them, without seeking to change the old tenure; and to have acknowledged them,
and for ever Cut off all claim of temporal Jurisdiction, as by any virtue annexed to the Keys. If the Bishops of Room could have contented themselves to have enjoyed those Temporalities, wherewith the bounty of Christian emperors had endowed that See (whither well or ill, whither too much or no, I now inquire not,) but if they could have been content to have held them upon the same terms they First had them, without seeking to change the old tenure; and to have acknowledged them,
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as many of their fellow-Bishops do, to have issued not at all by necessary derivations from their spiritual Power, but meerly and altogether from the free and voluntary indult of temporal Princes:
as many of their fellow-Bishops do, to have issued not At all by necessary derivations from their spiritual Power, but merely and altogether from the free and voluntary indult of temporal Princes:
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the Christian Church had not had so just cause of complaint against the unsufferable tyrannies and usurpations of the Papacy; nor had the Christian world been embroyled in so many unchristian and bloody quarrels,
the Christian Church had not had so just cause of complaint against the unsufferable Tyrannies and usurpations of the Papacy; nor had the Christian world been embroiled in so many unchristian and bloody quarrels,
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Yet the Canonists, and they of the Congregation of the O••tory, like downright flatterers, give the Pope the Temporal Monarchy of the world, absolutely and directly, as adhereing inseparably to his See, and as a branch of that Charter which Christ gave to Peter, when he made him Head of the Church, for himself and his successors for ever.
Yet the Canonists, and they of the Congregation of the O••tory, like downright Flatterers, give the Pope the Temporal Monarchy of the world, absolutely and directly, as adhering inseparably to his See, and as a branch of that Charter which christ gave to Peter, when he made him Head of the Church, for himself and his Successors for ever.
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yet by a more learned and refined flattery, as resulting from his spiritual Power, not directly and per se, but obliquely and indirectly and in ordine ad spiritualia. The man himself,
yet by a more learned and refined flattery, as resulting from his spiritual Power, not directly and per se, but obliquely and indirectly and in Order ad spiritualia. The man himself,
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though he pretend to be supreme infallible judge of all Controversies, yet heareth both parties, and taketh advantage of what either give him, as best sorteth with his present occasions,
though he pretend to be supreme infallible judge of all Controversies, yet hears both parties, and Takes advantage of what either give him, as best sorts with his present occasions,
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and suffereth them to fall foul each upon other, these accounting them gross flatterers, aud they again these wicked Politicians, but dareth not for his life determine whether side is in the right;
and suffers them to fallen foul each upon other, these accounting them gross Flatterers, and they again these wicked Politicians, but dareth not for his life determine whither side is in the right;
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which, whilst they quarrel, he still holdeth. It is a certain thing; The spiritual Power conferred in Holy Orders, doth not include the Power of Temporal jurisdiction.
which, while they quarrel, he still holds. It is a certain thing; The spiritual Power conferred in Holy Order, does not include the Power of Temporal jurisdiction.
But since there is no incapacity in a Clergyman, by reason of his spiritual Calling, but he may exercise temporal Power, if he be called to it by his Prince, as well as he may enjoy temporal land if he be heir to it from his Father: I see not but it behoveth us all,
But since there is no incapacity in a Clergyman, by reason of his spiritual Calling, but he may exercise temporal Power, if he be called to it by his Prince, as well as he may enjoy temporal land if he be heir to it from his Father: I see not but it behooveth us all,
Yet from such an act, done by such a Person, at least thus much will follow, that the Priesthood doth not exclude the exercise of Iudicature; and that there is no such repugnancy and inconsistency between the Temporal and Spiritual Powers, but that they may without incongruity concur and reside both together in the same Person. When I find anciently, that not only among the Heathens, but even among Gods own people, the same man might be a King and a Priest, ( Rex idem hominum Phoebique Sacerdos, ) as Melchisedec was both a Priest of the most high God, and King of Salem:
Yet from such an act, done by such a Person, At least thus much will follow, that the Priesthood does not exclude the exercise of Judicature; and that there is no such repugnancy and inconsistency between the Temporal and Spiritual Powers, but that they may without incongruity concur and reside both together in the same Person. When I find anciently, that not only among the heathens, but even among God's own people, the same man might be a King and a Priest, (Rex idem hominum Phoebus Sacerdos,) as Melchizedek was both a Priest of the most high God, and King of Salem:
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When I see it consented by all that so long as the Church was Patriarchal, the Priestly and the Iudicatory Power were both setled upon one and the same Person, the Person of the first born: when I read of Eli the Priest, of the sons of Aaron judging Israel 40 years,
When I see it consented by all that so long as the Church was Patriarchal, the Priestly and the Judicatory Power were both settled upon one and the same Person, the Person of the First born: when I read of Eli the Priest, of the Sons of Aaron judging Israel 40 Years,
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as a Iudge itinerant in Israel, and doing execution too with his own hands upon Agag; and of Chenaniah and his sons, Izharites, and Hashabiah and his brethren Hebronites, and others of the families of Levi, appointed by King David to be Judges and Officers, not only in all the business of the Lord, but also for outward business over Israel, and in things that concerned the service of the King:
as a Judge itinerant in Israel, and doing execution too with his own hands upon Agag; and of Chenaniah and his Sons, Izharites, and Hashabiah and his brothers Hebronites, and Others of the families of Levi, appointed by King David to be Judges and Officers, not only in all the business of the Lord, but also for outward business over Israel, and in things that concerned the service of the King:
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I cannot but wonder at the inconsiderate rashness of some forward ones in these days, who yet think themselves (and would be thought by others) to be of the wisest men, that suffer their tongues to run riot against the Prelacy of our Church,
I cannot but wonder At the inconsiderate rashness of Some forward ones in these days, who yet think themselves (and would be Thought by Others) to be of the Wisest men, that suffer their tongues to run riot against the Prelacy of our Church,
and have studied to approve themselves eloquent in no other argument so much, as in inveighing against the Courts, and the Power, and the Iurisdiction, and the Temporalities of Bishops and other Ecclesiastical persons.
and have studied to approve themselves eloquent in no other argument so much, as in inveighing against the Courts, and the Power, and the Jurisdiction, and the Temporalities of Bishops and other Ecclesiastical Persons.
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if we be good Subjects, and sober Christians, to pray that such as have the power of Iudicature more or less in any kind or degree committed unto them, may exercise that power wherewith they are entrusted, with zeal, and prudence and equity, rather than out of envy at the preferment of a Church-man take upon us little less than to quarrel the discretion of our Soveraign. Phinees though he could not challenge to execute judgment by virtue of his Priesthood; yet his Priesthood disabled him not from executing judgment.
if we be good Subject's, and Sobrium Christians, to pray that such as have the power of Judicature more or less in any kind or degree committed unto them, may exercise that power wherewith they Are Entrusted, with zeal, and prudence and equity, rather than out of envy At the preferment of a Churchman take upon us little less than to quarrel the discretion of our Sovereign. Phinehas though he could not challenge to execute judgement by virtue of his Priesthood; yet his Priesthood disabled him not from executing judgement.
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which though I call it an Action, yet is indeed a Gesture properly, and not an Action. But, being no necessity to bind me to strict propriety of speech, be it Action, or Gesture, or what else you will call it;
which though I call it an Actium, yet is indeed a Gesture properly, and not an Actium. But, being no necessity to bind me to strict propriety of speech, be it Actium, or Gesture, or what Else you will call it;
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the cicumstance and phrase, it seemeth to import some material thing, may not be passed over without some consideration, [ Then stood up Phinees. ] Which clause may denote unto us either that extraordinary spirit whereby Phinees was moved to do judgment upon those shameless offenders;
the cicumstance and phrase, it seems to import Some material thing, may not be passed over without Some consideration, [ Then stood up Phinehas. ] Which clause may denote unto us either that extraordinary Spirit whereby Phinehas was moved to do judgement upon those shameless offenders;
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or but to sentence a malefactor to die? Or, say he had been a Magistrate; he ought yet to have proceeded in a legal and judicial course, to have convented the parties,
or but to sentence a Malefactor to die? Or, say he had been a Magistrate; he ought yet to have proceeded in a Legal and judicial course, to have Convicted the parties,
and when they had been convicted in a fair trial and by sufficient witness, then to have adjudged them according to the Law; and not to have come suddenly upon them NONLATINALPHABET, as they were acting their villainy,
and when they had been convicted in a fair trial and by sufficient witness, then to have adjudged them according to the Law; and not to have come suddenly upon them, as they were acting their villainy,
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and thrust them thorow uncondemned. I have elsewhere delivered it as a collection not altogether improbable from the circumstances of the original story, that Phinees had warrant for this execution from the express command of Moses the supreme Magistrate,
and thrust them thorough uncondemned. I have elsewhere Delivered it as a collection not altogether improbable from the Circumstances of the original story, that Phinehas had warrant for this execution from the express command of Moses the supreme Magistrate,
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and namely by virtue of that Proclamation, whereby he authorised the Under-Rulers to slay every one his man that were joyned unto Baal-Peor, Num. 25. 5. And I since find that conjecture confirmed by the judgment of some learned men:
and namely by virtue of that Proclamation, whereby he authorised the Under-Rulers to slay every one his man that were joined unto Baal-peor, Num. 25. 5. And I since find that conjecture confirmed by the judgement of Some learned men:
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But looking more nearly into the Text, and considering that the Commission Moses there gave, was first only to the Rulers, and so could be no warrant for Phinees, unless he were such a Ruler, which appeareth not;
But looking more nearly into the Text, and considering that the Commission Moses there gave, was First only to the Rulers, and so could be no warrant for Phinehas, unless he were such a Ruler, which appears not;
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and secondly, concerned only those men that were under their several governments, and so was too short to reach Zimri, who being himself a Prince, and that of another Tribe too, the Tribe of Simeon, could not be under the government of Phinees, who was of the Tribe of Levi: how probable soever that other collection may be,
and secondly, concerned only those men that were under their several governments, and so was too short to reach Zimri, who being himself a Prince, and that of Another Tribe too, the Tribe of Simeon, could not be under the government of Phinehas, who was of the Tribe of Levi: how probable soever that other collection may be,
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yet I hold it the safer resolution which is comonly given by Divines for the justification of this fact of Phinees, that he had an extraordinary motion, and a peculiar secret instinct of the spirit of God, powerfully working in him and prompting him to this Heroical Act.
yet I hold it the safer resolution which is commonly given by Divines for the justification of this fact of Phinehas, that he had an extraordinary motion, and a peculiar secret instinct of the Spirit of God, powerfully working in him and prompting him to this Heroical Act.
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Certainly, God will not approve that work which himself hath not wrought. But to this action of Phinees God hath given large approbation, both by staying the plague thereupon,
Certainly, God will not approve that work which himself hath not wrought. But to this actium of Phinehas God hath given large approbation, both by staying the plague thereupon,
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as it is said in the next verse after my Text, [ And it was accounted to him for righteousness ] Which words in the judgment of learned Expositors, are not to be understood barely of the righteousness of Faith, as it is said of Abraham, that he believed God, and it was imputed to him for righteousness (as if the zeal of Phinees in this act had been a good evidence of that faith in Gods promises, whereby he was justified, and his Person accepted with God;) though that also:
as it is said in the next verse After my Text, [ And it was accounted to him for righteousness ] Which words in the judgement of learned Expositors, Are not to be understood barely of the righteousness of Faith, as it is said of Abraham, that he believed God, and it was imputed to him for righteousness (as if the zeal of Phinehas in this act had been a good evidence of that faith in God's promises, whereby he was justified, and his Person accepted with God;) though that also:
but they do withal import the justification of the Action, at least thus far, that howsoever measured by the common rules of life it might seem an unjust action; and a rash attempt at the least,
but they do withal import the justification of the Actium, At least thus Far, that howsoever measured by the Common rules of life it might seem an unjust actium; and a rash attempt At the least,
if not an heinous murder, as being done by a private man without the Warrant of authority; yet was it indeed not only in regard of the intent a zealous action,
if not an heinous murder, as being done by a private man without the Warrant of Authority; yet was it indeed not only in regard of the intent a zealous actium,
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Possibly, this very word of standing up, importeth that extraordinary spirit. For of those Worthies, whom God at several times endowed with Heroical spirits, to attempt some special work for the delivery of his Church, the Scriptures use to speak in words and phrases much like this.
Possibly, this very word of standing up, imports that extraordinary Spirit. For of those Worthies, whom God At several times endowed with Heroical spirits, to attempt Some special work for the delivery of his Church, the Scriptures use to speak in words and phrases much like this.
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It is often said in the book of Iudges, that God raised up such and such to judge Israel, and that Deborah, and Iair, and others rose up to defend Israel: that is, The spirit of God came upon them, as is said of Othoniel Iudg. 3. and by a secret,
It is often said in the book of Judges, that God raised up such and such to judge Israel, and that Deborah, and Iair, and Others rose up to defend Israel: that is, The Spirit of God Come upon them, as is said of Othniel Judges 3. and by a secret,
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Raised by the impulsion of that powerful Spirit, which admitteth no slow debatements, Phinees standeth up, and feeling himself called not to deliberate, but act; without casting of scruples, or fore-casting of dangers, or expecting Commission from men when he had his warrant sealed within, he taketh his weapon, dispatching his errand,
Raised by the impulsion of that powerful Spirit, which admitteth no slow debatements, Phinehas Stands up, and feeling himself called not to deliberate, but act; without casting of scruples, or forecasting of dangers, or expecting Commission from men when he had his warrant sealed within, he Takes his weapon, dispatching his errand,
Let no man now, unless he be able to demonstrate Phinees spirit, presume to imitate his fact. Those Opera liberi spiritus, as Divines call them, as they proceed from an extraordinary spirit, so they were done for special purposes: but were never intended, either by God that inspired them,
Let no man now, unless he be able to demonstrate Phinehas Spirit, presume to imitate his fact. Those Opera Liberi spiritus, as Divines call them, as they proceed from an extraordinary Spirit, so they were done for special Purposes: but were never intended, either by God that inspired them,
It is most true indeed, the Spirit of God is a free spirit, and not tyed to strictness of rule, nor limited by any bounds of Laws. But yet that free spirit hath astricted thee to a regular course of life ▪ and bounded thee with Laws: which if thou shalt trangress, no pretension of the Spirit can either excuse thee from sin, or exempt thee from punishment. It is not now every way,
It is most true indeed, the Spirit of God is a free Spirit, and not tied to strictness of Rule, nor limited by any bounds of Laws. But yet that free Spirit hath astricted thee to a regular course of life ▪ and bounded thee with Laws: which if thou shalt transgress, no pretension of the Spirit can either excuse thee from since, or exempt thee from punishment. It is not now every Way,
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and given us a perfect and constant rule, whereby to walk, even his holy word. And we are not therefore now vainly to expect, nor boastingly to pretend a private spirit, to lead us against,
and given us a perfect and constant Rule, whereby to walk, even his holy word. And we Are not Therefore now vainly to expect, nor boastingly to pretend a private Spirit, to led us against,
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If any thing within us, if any thing without us, exalt it self against the obedience of this Rule; it is no sweet impulsion of the holy Spirit of God, but a strong delusion of the lying spirit of Satan.
If any thing within us, if any thing without us, exalt it self against the Obedience of this Rule; it is no sweet impulsion of the holy Spirit of God, but a strong delusion of the lying Spirit of Satan.
and we may learn something from that which we may not follow. Besides, there are examples for Admonition, as well as for Imitation. Malefactors at the place of execution,
and we may Learn something from that which we may not follow. Beside, there Are Examples for Admonition, as well as for Imitation. Malefactors At the place of execution,
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but Admonition from their punishments, what to shun: yea thirdly, even the commended actions of good men are not ever exemplary in the very substance of the action it self;
but Admonition from their punishments, what to shun: yea Thirdly, even the commended actions of good men Are not ever exemplary in the very substance of the actium it self;
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and to do justice upon Malefactors without a Calling: or that any Magistrate should dare by his Example, to cut off graceless offenders without a due judicial course: but that every man who is by virtue of his Calling endued with lawful authority to execute justice upon transgressors, should set himself to it with that stoutness and courage and zeal, which was in Phinees.
and to do Justice upon Malefactors without a Calling: or that any Magistrate should Dare by his Exampl, to Cut off graceless offenders without a due judicial course: but that every man who is by virtue of his Calling endued with lawful Authority to execute Justice upon transgressors, should Set himself to it with that stoutness and courage and zeal, which was in Phinehas.
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For that zeal God commendeth him, Numb. 25. vers. 11. Phinees the son of Eleazer, the son of Aaron the Priest, hath turned away my wrath from the children of Israel,
For that zeal God commends him, Numb. 25. vers. 11. Phinehas the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the children of Israel,
the wise son of Syrac, Eccl. 45. and good old Matthias upon his death bed, 1 Macc. 2. And may not this phrase of speech, he stood up, and executed judgment, very well imply that forwardness and heat of zeal? To my seeming, it may.
the wise son of Syracuse, Ecclesiastes 45. and good old Matthias upon his death Bed, 1 Maccabees 2. And may not this phrase of speech, he stood up, and executed judgement, very well imply that forwardness and heat of zeal? To my seeming, it may.
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yet more to express their sorrow lay grovelling upon the earth, mourning and sorrowing for their sin, and for the Plague: it could not be but the bold lewdness of Zimri in bringing his strumpet with such impudence before their noses, must needs add much to the grief, and bring fresh vexation to the souls of all that were righteous among them.
yet more to express their sorrow lay groveling upon the earth, mourning and sorrowing for their since, and for the Plague: it could not be but the bold Lewdness of Zimri in bringing his strumpet with such impudence before their noses, must needs add much to the grief, and bring fresh vexation to the Souls of all that were righteous among them.
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Only Phinees, burning with an holy indignation, thought it was now no time to sit still, and weep: but rowzing up himself and his spirits with zeal as hot as fire he stood up from the place where he was,
Only Phinehas, burning with an holy Indignation, Thought it was now no time to fit still, and weep: but rousing up himself and his spirits with zeal as hight as fire he stood up from the place where he was,
of whose zeal to do justice and judgment, I am by so much the better perswaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people doth with greater importunity exact it at your hands:
of whose zeal to do Justice and judgement, I am by so much the better persuaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people does with greater importunity exact it At your hands:
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But I speak withal, and most especially to all you, that are in Commission of the peace, and whose daily and continual care it should be, to see the wholsome laws of the Realm duly and seasonably executed. Yea,
But I speak withal, and most especially to all you, that Are in Commission of the peace, and whose daily and continual care it should be, to see the wholesome laws of the Realm duly and seasonably executed. Yea,
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and to all you also that have any office appertaining to justice, or any business about these Courts, so as it may lie in you to give any kind of furtherance to the speeding either of Iustice in Civil, or of judgment in Criminal causes.
and to all you also that have any office appertaining to Justice, or any business about these Courts, so as it may lie in you to give any kind of furtherance to the speeding either of justice in Civil, or of judgement in Criminal Causes.
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And is it not a good thing to do justice, and to execute judgment? nay, Religion excepted (and then care of that is a branch of justice too) do you know any better thing? any thing you can do, more acceptable to God, more serviceable to the State, more comfortable to your own souls? If you be called to the Magistracy; it is your own business, as the proper work of your Calling; and men account him no wiser than he should be, that sluggeth in his own business, or goeth heartlesly about it.
And is it not a good thing to do Justice, and to execute judgement? nay, Religion excepted (and then care of that is a branch of Justice too) do you know any better thing? any thing you can do, more acceptable to God, more serviceable to the State, more comfortable to your own Souls? If you be called to the Magistracy; it is your own business, as the proper work of your Calling; and men account him no Wiser than he should be, that sluggeth in his own business, or Goes heartlessly about it.
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[ Here is a shameful crime committed, by a shameless person, and in a shameless manner: pity such an audacious offender should go unpunished. My heart riseth against him;
[ Here is a shameful crime committed, by a shameless person, and in a shameless manner: pity such an audacious offender should go unpunished. My heart Riseth against him;
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But why should I derive the envy of the fact upon my self, and but gain the imputation of a busie officious fellow, in being more forward than others? A thousand more saw it as well as I;
But why should I derive the envy of the fact upon my self, and but gain the imputation of a busy officious fellow, in being more forward than Others? A thousand more saw it as well as I;
and if none of them will stir in it, why should I? Doubtless my Uncle Moses, and my father Eleazer, and they that are in place of Authority, will not let it pass so;
and if none of them will stir in it, why should I? Doubtless my Uncle Moses, and my father Eleazar, and they that Are in place of authority, will not let it pass so;
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If I should do it, it would be thought but the attempt of a rash young fellow. It will be better discretion therefore to forbear, and to give my betters leave to go before me.
If I should do it, it would be Thought but the attempt of a rash young fellow. It will be better discretion Therefore to forbear, and to give my betters leave to go before me.
who owe it to nothing so much as their lukewarmness, that they have at least some reputation of being moderate and discreet men. But true zeal is more forward than mannerly: and will not lose the opportunity of doing what it ought, for waiting till others begin.
who owe it to nothing so much as their lukewarmness, that they have At least Some reputation of being moderate and discreet men. But true zeal is more forward than mannerly: and will not loose the opportunity of doing what it ought, for waiting till Others begin.
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And therefore the good Magistrate must consider, not what others do, but what both he and they are in conscience bound to do: and though there should be many more joyned with him in the same common care, and with equal power, yet he must resolve to take that common affair no otherwise into his special care, than if he were left alone therein,
And Therefore the good Magistrate must Consider, not what Others do, but what both he and they Are in conscience bound to do: and though there should be many more joined with him in the same Common care, and with equal power, yet he must resolve to take that Common affair no otherwise into his special care, than if he were left alone therein,
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As when sundry persons are so bound in one common bond for the payment of one entire sum conjunctim & divisim, every one per se in toto & in solidum, that every particular person by himself is as well liable to the payment of the whole, as they all together are.
As when sundry Persons Are so bound in one Common bound for the payment of one entire sum Conjointly & Divisim, every one per se in toto & in Solidum, that every particular person by himself is as well liable to the payment of the Whole, as they all together Are.
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Admit loose or idle people (for who can hold their tongues?) shall for thy diligence say, thou art an hard and austere man, or busiest thy self more than thou hast thank for thy labour.
Admit lose or idle people (for who can hold their tongues?) shall for thy diligence say, thou art an hard and austere man, or Busiest thy self more than thou hast thank for thy labour.
First, that man never cared to do well, that is afraid to hear ill, He that observeth the wind, saith Solomon shall not sow; and the words (especially of idle people) are no better.
First, that man never cared to do well, that is afraid to hear ill, He that observeth the wind, Says Solomon shall not sow; and the words (especially of idle people) Are no better.
Secondly, He maketh an ill purchace, that fore-goeth the least part of his duty, to gain a little popularity: the breath of the people being but a sorry plaster for a wounded conscience.
Secondly, He makes an ill purchase, that fore-goeth the least part of his duty, to gain a little popularity: the breath of the people being but a sorry plaster for a wounded conscience.
Thirdly, what a man by strict and severe execution of Iustice loseth in the breadth, he commonly gaineth it all and more in the weight, and in the length of his Credit.
Thirdly, what a man by strict and severe execution of justice loses in the breadth, he commonly gains it all and more in the weight, and in the length of his Credit.
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A kind quiet man; that carrieth it for the present, and in the voice of the multitude: but it is more solid, and the more lasting praise, to be reputed, in the opinion of the better and the wiser sort, a Iust man, and a good Patriot, or Commonwealthsman.
A kind quiet man; that Carrieth it for the present, and in the voice of the multitude: but it is more solid, and the more lasting praise, to be reputed, in the opinion of the better and the Wiser sort, a Just man, and a good Patriot, or Commonwealthsman.
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Fourthly, if all should condemn thee for that wherein thou hast done but well, thy comfort is, thine own conscience shall bestead thee more than a thousand witnesses, and stand for thee against ten thousand tongues, at that last day, when the hearts of all men shall be made manifest,
Fourthly, if all should condemn thee for that wherein thou hast done but well, thy Comfort is, thine own conscience shall besteaded thee more than a thousand Witnesses, and stand for thee against ten thousand tongues, At that last day, when the hearts of all men shall be made manifest,
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Secondly, Phinees as he did not post off this execution to other men, so he did not put it off to another day. Phinees might have thought thus, [ We are now in a religious work, humbling our selves in a publick, solemn,
Secondly, Phinehas as he did not post off this execution to other men, so he did not put it off to Another day. Phinehas might have Thought thus, [ We Are now in a religious work, humbling our selves in a public, solemn,
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There are no passions of the mind so impetuous, and so impatient of delay as Love and Anger, and these two are the prime ingredients of true zeal. If any man should have interposed for Zimri, and taken upon him to have mediated with Phinees for his reprival: I verily think, in that heat he might sooner have provoked his own, than have prorogued Zimri 's exécution. Delays in any thing that is good, are ill:
There Are no passion of the mind so impetuous, and so impatient of Delay as Love and Anger, and these two Are the prime ingredients of true zeal. If any man should have interposed for Zimri, and taken upon him to have mediated with Phinehas for his reprieval: I verily think, in that heat he might sooner have provoked his own, than have prorogued Zimri is exécution. Delays in any thing that is good, Are ill:
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In the administration then of Iustice, and the execution of Iudgment, where there is Zeal, there will be Expedition: and the best way to preserve Zeal where it is, is to use Expedition. I am not able to say where the want is, or where specially:
In the administration then of justice, and the execution of Judgement, where there is Zeal, there will be Expedition: and the best Way to preserve Zeal where it is, is to use Expedition. I am not able to say where the want is, or where specially:
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if that complaint be as just, as it is common among men that have had sutes in the Courts, that they have been wronged with far less damage than they have been righted: there have been so many frustratoriae and venatoriae dilationes (as St. Bernard in his time called them) so many lingring and costly delays used.
if that complaint be as just, as it is Common among men that have had suits in the Courts, that they have been wronged with Far less damage than they have been righted: there have been so many frustratoriae and venatoriae dilationes (as Saint Bernard in his time called them) so many lingering and costly delays used.
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and why might not to morrow have been as yesterday with them, and lessened the peoples number twenty three thousand more? especially their former crying sins having received a new accession of a double guilt, the guilt of Zimri 's fact, and the guilt of their connivance. No rack should make me confess that man to be truly zealous of judgment, who when he hath power to cut him short, shall but so much as reprieve a foul and notorious Malefactor; or grant him any respite or liberty to make his friends, and to sue a pardon.
and why might not to morrow have been as yesterday with them, and lessened the peoples number twenty three thousand more? especially their former crying Sins having received a new accession of a double guilt, the guilt of Zimri is fact, and the guilt of their connivance. No rack should make me confess that man to be truly zealous of judgement, who when he hath power to Cut him short, shall but so much as reprieve a foul and notorious Malefactor; or grant him any respite or liberty to make his Friends, and to sue a pardon.
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and he that should dare to touch him, should be like to pull upon himself the enmity of the whole Tribe of Simeon. It seemeth he was confident that his might and popularity in his own Tribe, would privilege him from the enquiry of the Magistrate; how durst he else have so braved Moses, and the whole Congregation; And the woman also was the daughter of one of the Five Kings of Midian: And could Phinees think that the death of two such great persons could go unrevenged? All this either Phinees either fore-casteth not, or regardeth not.
and he that should Dare to touch him, should be like to pull upon himself the enmity of the Whole Tribe of Simeon. It seems he was confident that his might and popularity in his own Tribe, would privilege him from the enquiry of the Magistrate; how durst he Else have so braved Moses, and the Whole Congregation; And the woman also was the daughter of one of the Five Kings of Midian: And could Phinehas think that the death of two such great Persons could go unrevenged? All this either Phinehas either forecasteth not, or Regardeth not.
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His eye was so fixed upon the glory of God, that it did not so much as reflect upon his own safety: and his thoughts strongly possessed with zeal of the common good, had not any leisure to think of private dangers. Zeal is ever couragious; and therefore Iethro thought none worthy to be Magistrates, but such as were Men of courage: And he hath neither Courage nor Zeal in him besitting a Magistrate, that is afraid to do justice upon a great offender.
His eye was so fixed upon the glory of God, that it did not so much as reflect upon his own safety: and his thoughts strongly possessed with zeal of the Common good, had not any leisure to think of private dangers. Zeal is ever courageous; and Therefore Jethro Thought none worthy to be Magistrates, but such as were Men of courage: And he hath neither Courage nor Zeal in him befitting a Magistrate, that is afraid to do Justice upon a great offender.
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than to twitch up a poor sheep-stealer. Great ones will soon presume of impunity, and mean ones too by their example in time learn to kick at authority, if Magistrates be not forward to maintain the dignity of their places by executing good Laws without favour or fear. Hitherto of the spirit and zeal of Phinees; by occasion of this his former Action or gesture of standing up: There yet remain to be considered the other Action, and the success of it;
than to twitch up a poor sheepstealer. Great ones will soon presume of impunity, and mean ones too by their Exampl in time Learn to kick At Authority, if Magistrates be not forward to maintain the dignity of their places by executing good Laws without favour or Fear. Hitherto of the Spirit and zeal of Phinehas; by occasion of this his former Actium or gesture of standing up: There yet remain to be considered the other Actium, and the success of it;
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And the thing is true, God himself testifying of Phinees, Num. 25. that By being zealous for God he had turned away his wrath, and Made atonement for the Children of Israel.
And the thing is true, God himself testifying of Phinehas, Num. 25. that By being zealous for God he had turned away his wrath, and Made atonement for the Children of Israel.
The Chaldee interpreteth it by Vetsalle; and the ordinary English translation of the Psalms usually read in our Churches, accordingly [ Then stood up Phinees, and prayed.
The Chaldee interpreteth it by Vetsalle; and the ordinary English Translation of the Psalms usually read in our Churches, accordingly [ Then stood up Phinehas, and prayed.
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and I doubt not but Phinees; when he lift up his hand to execute judgment upon Zimri and Cosbi, did withal lift up his heart to God, to bless that action,
and I doubt not but Phinehas; when he lift up his hand to execute judgement upon Zimri and Cozbi, did withal lift up his heart to God, to bless that actium,
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In which respects, (especially if the word withal will bear it, as it seemeth it will,) some men should have done well not to have shewn so much willingness to quarrel at the Church translations in our Service-Book, by being clamorous against this very place as a gross corruption, and sufficient to justifie their refusal of subscription to the book.
In which respects, (especially if the word withal will bear it, as it seems it will,) Some men should have done well not to have shown so much willingness to quarrel At the Church Translations in our Service book, by being clamorous against this very place as a gross corruption, and sufficient to justify their refusal of subscription to the book.
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because howsoever other Translations, that render it, praying, or appeasing, may be allowed either as tolerably good or at least, excusably ill; yet this that rendreth it by Executing Iudgment, is certainly the best,
Because howsoever other Translations, that render it, praying, or appeasing, may be allowed either as tolerably good or At least, excusably ill; yet this that rendereth it by Executing Judgement, is Certainly the best,
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And this Action of Phinees in doing judgment upon such a pair of great and bold offenders was so well pleasing unto God, that his wrath was turned away from Israel, and the plague which had broken in upon them in a sudden ▪ and fearful manner, was immediately stayed thereupon.
And this Actium of Phinehas in doing judgement upon such a pair of great and bold offenders was so well pleasing unto God, that his wrath was turned away from Israel, and the plague which had broken in upon them in a sudden ▪ and fearful manner, was immediately stayed thereupon.
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Oh how acceptable a sacrifice to God, above the blood of Bulls and of Goa••• the death of a Malefactor slaughtered by the hand of Iustice! When the Magistrate, who is NONLATINALPHABET, the Minister and Priest of God for thi• very thinge• putteth his knife to the throat of the beast,
O how acceptable a sacrifice to God, above the blood of Bulls and of Goa••• the death of a Malefactor slaughtered by the hand of justice! When the Magistrate, who is, the Minister and Priest of God for thi• very thinge• putteth his knife to the throat of the beast,
and with the •ire of ••• holy zeal for GOD, and against sin, offereth him up in Holoca•stum, for a Whole burnt Offering, and for a peace-Offering, unto the Lord.
and with the •ire of ••• holy zeal for GOD, and against since, Offereth him up in Holoca•stum, for a whole burned Offering, and for a peace-Offering, unto the Lord.
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Obedience, that is the prime, and the best sacrifice: and the second best is the punishment of Disobedience. There is no readier way to appease Gods wrath against sin, than is the rooting out of sinners: nor can his deputies by any other course turn away his just judgments so effectually,
obedience, that is the prime, and the best sacrifice: and the second best is the punishment of Disobedience. There is no Readier Way to appease God's wrath against since, than is the rooting out of Sinners: nor can his deputies by any other course turn away his just Judgments so effectually,
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But alas, fasting, and weeping, and mourning, before the door of the Tabernacle of the Congregation, had not strength enough against those more prevalent Corruptions, wherewith the State of Israel was then pestered. This Phinees saw;
But alas, fasting, and weeping, and mourning, before the door of the Tabernacle of the Congregation, had not strength enough against those more prevalent Corruptions, wherewith the State of Israel was then pestered. This Phinehas saw;
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who well perceived, that (as in a dangerous Pleurisie the party cannot live unless he bleed; so) if there were any good to be done upon Israel in this their little less than desperate estate, a Vein must be opened,
who well perceived, that (as in a dangerous Pleurisy the party cannot live unless he bleed; so) if there were any good to be done upon Israel in this their little less than desperate estate, a Vein must be opened,
yet, (God's holy Name be blessed for it) neither Idolatry nor Whoredom are at that height of shameless impudency and impunity among us, that they dare brave our Moseses, and out-face whole Congregations, as it was in Israel. But still this is sure no Plague but for sin: nor National Plagues but for National sins. So that albeit none of us may dare to take upon us to be so far of God's Counsel, as to say for what very sins most this plague is sent amongst us:
yet, (God's holy Name be blessed for it) neither Idolatry nor Whoredom Are At that height of shameless impudence and impunity among us, that they Dare brave our Moses, and outface Whole Congregations, as it was in Israel. But still this is sure no Plague but for since: nor National Plagues but for National Sins. So that albeit none of us may Dare to take upon us to be so Far of God's Counsel, as to say for what very Sins most this plague is sent among us:
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and whereunto every man's own heart is privy, there are many publick and National sins, whereof the people of this Land are generally guilty, abundantly sufficient to justifie GOD in his dealings towards us,
and whereunto every Man's own heart is privy, there Are many public and National Sins, whereof the people of this Land Are generally guilty, abundantly sufficient to justify GOD in his dealings towards us,
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Our wretched unthankfulness unto GOD for the long continuance of his Gospel, and our Peace: our Carnal Confidence and security in the strength of our wooden and watry Walls:
Our wretched unthankfulness unto GOD for the long Continuance of his Gospel, and our Peace: our Carnal Confidence and security in the strength of our wooden and watery Walls:
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our Riot and Excess (the noted proper sin of this Nation) and much intemperate Abuse of the good Creatures of GOD in our Meats, and Drinks, and Disports, and other provisions and comforts of this life:
our Riot and Excess (the noted proper since of this nation) and much intemperate Abuse of the good Creatures of GOD in our Meats, and Drinks, and Disports, and other provisions and comforts of this life:
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our cheap and irreverent regard unto Gods holy Ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our Wantonness, and Toyishness of understanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties, and novelties, and unnecessary wranglings in matters of Religion:
our cheap and irreverent regard unto God's holy Ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our Wantonness, and Toyishness of understanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties, and novelties, and unnecessary wranglings in matters of Religion:
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and (to reckon no more) that universal Corruption which is in those which (because they should be such) we call the Courts of Iustice, by sale of Offices, enhaunoing of Fees, devising new subtilties both for Delay and Evasion, trucking for Expedition, making Traps of petty poenal Statutes, and but Cobwebs of the most weighty and material Laws. I doubt not but by the mercy of God, many of his servants in this Land are free from some, and some from all of these common Crimes in some good measure:
and (to reckon no more) that universal Corruption which is in those which (Because they should be such) we call the Courts of justice, by sale of Offices, enhaunoing of Fees, devising new subtleties both for delay and Evasion, trucking for Expedition, making Traps of Petty penal Statutes, and but Cobwebs of the most weighty and material Laws. I doubt not but by the mercy of God, many of his Servants in this Land Are free from Some, and Some from all of these Common Crimes in Some good measure:
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but are guilty of all, or some of them, at least thus far, that we have not mourned for the Corruptions of the Times so feelingly, nor endeavoured the reformation of them to our power so faithfully, as we might and ought to have done.
but Are guilty of all, or Some of them, At least thus Far, that we have not mourned for the Corruptions of the Times so feelingly, nor endeavoured the Reformation of them to our power so faithfully, as we might and ought to have done.
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and now it would be good for us to know, by what means we might best appease his wrath, and stay this Plague. Publick Humiliations have ever been thought,
and now it would be good for us to know, by what means we might best appease his wrath, and stay this Plague. Public Humiliations have ever been Thought,
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and in the end benefit. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his Royal Example first,
and in the end benefit. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his Royal Exampl First,
One main Ingredient of singular Virtue, without which the whole Receipt besides, as precious and sovereign as it is, may be taken, and yet fail the Cure. And that is, the severe and fearless,
One main Ingredient of singular Virtue, without which the Whole Receipt beside, as precious and sovereign as it is, may be taken, and yet fail the Cure. And that is, the severe and fearless,
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or by an hard construction to deprave the harmless actions or speeches of others, or to make them worse than they are by unjust aggravations; or to take advantage of letters and syllables to entrap innocency without a fault.
or by an hard construction to deprave the harmless actions or Speeches of Others, or to make them Worse than they Are by unjust aggravations; or to take advantage of letters and syllables to entrap innocency without a fault.
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let holy David do what he can otherwise, it will continue year after year: so long as judgment is not done upon the bloody house of Saul, for his cruelty in slaying the Gibeonites, God will not be intreated for the land. One known Achan, that hath got a wedge of gold by sacrilege or injustice, if suffered, is able to trouble a whole Israel: and the Lord will not turn from the fierceness of his Anger, till he have deserved judgment done upon him.
let holy David do what he can otherwise, it will continue year After year: so long as judgement is not done upon the bloody house of Saul, for his cruelty in slaying the Gibeonites, God will not be entreated for the land. One known achan, that hath god a wedge of gold by sacrilege or injustice, if suffered, is able to trouble a Whole Israel: and the Lord will not turn from the fierceness of his Anger, till he have deserved judgement done upon him.
until Moses take the heads of the people, and hang them up before the Lord against the Sun. If the Land be defiled with blood, it is in vain to think of any other course,
until Moses take the Heads of the people, and hang them up before the Lord against the Sun. If the Land be defiled with blood, it is in vain to think of any other course,
when God himself hath pronounced it impossible that the Land should be purged from the blood that is shed in it, otherwise than by the blood of him that shed it.
when God himself hath pronounced it impossible that the Land should be purged from the blood that is shed in it, otherwise than by the blood of him that shed it.
Gird your Swords upon your thigh, and with your Iavelins in your hand, pursue the Idolater, and the Adulterer, and the Murtherer, and the Oppressor, and every known Offender into his Tent,
Gird your Swords upon your thigh, and with your Javelins in your hand, pursue the Idolater, and the Adulterer, and the Murderer, and the Oppressor, and every known Offender into his Tent,
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Let it appear what love you bear to the State, by your hatred to them: and shew your pity to us, by shewing none to them. The destroying Angel of God attendeth upon you for his dispatch:
Let it appear what love you bear to the State, by your hatred to them: and show your pity to us, by showing none to them. The destroying Angel of God attends upon you for his dispatch:
Why should either sloth or fear, or any partial or corrupt respect whatsoever, make you cruel to the good in sparing the bad? or why should you suffer your selves,
Why should either sloth or Fear, or any partial or corrupt respect whatsoever, make you cruel to the good in sparing the bad? or why should you suffer your selves,
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for want of courage and zeal to execute Judgment, to lose either the Opportunity, or the Glory, of being the instruments to appease Gods wrath, and to stay his plagues?
for want of courage and zeal to execute Judgement, to loose either the Opportunity, or the Glory, of being the Instruments to appease God's wrath, and to stay his plagues?
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When thou art to open thy mouth against thy brother, set the first Rule of that Text as a watch before the door of thy lips, Thou shalt not raise a false report.
When thou art to open thy Mouth against thy brother, Set the First Rule of that Text as a watch before the door of thy lips, Thou shalt not raise a false report.
But, for that matters appertaining to Iustice and Iudgment, must pass through many hands before they come to yours, and there may be so much juggling used in conveying them from hand to hand, that they may be represented unto you many times in much different forms from what they were in truth and at the first: That your care and zeal to execute Iustice and Iudgment faithfully according to your knowledge, may not through the fault and miscarriage of other men, fail of the blessed end and success that Phinees found;
But, for that matters appertaining to justice and Judgement, must pass through many hands before they come to yours, and there may be so much juggling used in conveying them from hand to hand, that they may be represented unto you many times in much different forms from what they were in truth and At the First: That your care and zeal to execute justice and Judgement faithfully according to your knowledge, may not through the fault and miscarriage of other men, fail of the blessed end and success that Phinehas found;
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I desire that every of them also, as well as you would receive the word of Exhortation, each in his place and office to set himself uprightly and unpartially,
I desire that every of them also, as well as you would receive the word of Exhortation, each in his place and office to Set himself uprightly and unpartially,
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as in the sight of God, to advance to the utmost of his power the due course and administration of Iustice. And for this purpose, by occasion of this Scripture, which pointeth us to the End of these Assemblies;
as in the sighed of God, to advance to the utmost of his power the due course and administration of Justice And for this purpose, by occasion of this Scripture, which pointeth us to the End of these Assemblies;
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I shall crave leave to reflect upon another, which giveth us sundry particular directions conducing to that End. And it is that Scripture whereinto we made some entrance the last Assizes, and would have now proceeded farther, had not the heavy hand of God upon us in this his grievous Visitation led me rather to make choice of this Text, as the more seasonable.
I shall crave leave to reflect upon Another, which gives us sundry particular directions conducing to that End. And it is that Scripture whereinto we made Some Entrance the last Assizes, and would have now proceeded farther, had not the heavy hand of God upon us in this his grievous Visitation led me rather to make choice of this Text, as the more seasonable.
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If thou comest hither then as a Plaintiff, or other Party in a civil cause, or to give voluntary Information upon a Statute, or to prosecute against a Malefactor, or any way in the nature of an Accuser: Let neither the hope of Gain, or of any other advantage to thy self:
If thou Comest hither then as a Plaintiff, or other Party in a civil cause, or to give voluntary Information upon a Statute, or to prosecute against a Malefactor, or any Way in the nature of an Accuser: Let neither the hope of Gain, or of any other advantage to thy self:
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not secret malice or envy against thine adversary, nor thy desire to give satisfaction to any third party, sway thee beyond the bounds of Truth and Equity, no not a little, either to devise an untruth against thy neighbour of thine own head,
not secret malice or envy against thine adversary, nor thy desire to give satisfaction to any third party, sway thee beyond the bounds of Truth and Equity, no not a little, either to devise an untruth against thy neighbour of thine own head,
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or dealt withal by a bribe, or suborned by thy Landlord, or great Neighbour, or egged on with thine own spleen or malice, to swear and forswear as they shall prompt thee;
or dealt withal by a bribe, or suborned by thy Landlord, or great Neighbour, or egged on with thine own spleen or malice, to swear and forswear as they shall prompt thee;
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or to ( s ) enterchange deposition with thy friend, as they use to do in Greece, Hodie mihi, cras tibi, (Swear thou for me to day, I'll swear for thee to morrow;) or tempted with any corrupt respect whatsoever, by thy Word or Oath to strengthen a false and unrighteous report.
or to (s) interchange deposition with thy friend, as they use to do in Greece, Hodie mihi, cras tibi, (Swear thou for me to day, I'll swear for thee to morrow;) or tempted with any corrupt respect whatsoever, by thy Word or Oath to strengthen a false and unrighteous report.
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When thou comest to lay thy hand upon the book, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to be an unrighteous witness.
When thou Comest to lay thy hand upon the book, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to be an unrighteous witness.
If thou comest hither, thirdly, to serve for the King upon the Grand Inquest, or between party and party, in any cause whatsoever (like those selecti judices among the Romans, whom the Praetor for the year being, was to nominate,
If thou Comest hither, Thirdly, to serve for the King upon the Grand Inquest, or between party and party, in any cause whatsoever (like those selecti Judges among the Roman, whom the Praetor for the year being, was to nominate,
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and that upon Oath, out of the most able and serviceable men in his judgment, both for Estate, Understanding and Integrity; ) or to serve upon the Tales, perhaps at thine own suit to get something toward bearing charges for thy journey;
and that upon Oath, out of the most able and serviceable men in his judgement, both for Estate, Understanding and Integrity;) or to serve upon the Tales, perhaps At thine own suit to get something towards bearing charges for thy journey;
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or yoked with a crafty or a wilful foreman that is made before-hand, and a mess of tame after ▪ men withal that dare not think of being wiser than their Leader;
or yoked with a crafty or a wilful foreman that is made beforehand, and a mess of tame After ▪ men withal that Dare not think of being Wiser than their Leader;
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If thou comest hither, fourthly, as to thine Harvest, to reap some fruit of thy long and expenceful study in the Laws, to assist thy Client and his Cause with thy Counsel, Learning and Eloquence: think not,
If thou Comest hither, fourthly, as to thine Harvest, to reap Some fruit of thy long and expenseful study in the Laws, to assist thy Client and his Cause with thy Counsel, Learning and Eloquence: think not,
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because thou speakest for thy Fee, that therefore thy tongue is not thine own, but thou must speak what thy Client will have thee speak, be it true or false;
Because thou Speakest for thy Fee, that Therefore thy tongue is not thine own, but thou must speak what thy Client will have thee speak, be it true or false;
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neither think, because thou hast the liberty of the Court, and perhaps the favour of the Iudg, that therefore thy tongue is thine own, and thou mayest speak thy pleasure to the prejudice of the Adversaries, person or cause: Seek not preposterously to win the name of a Good Lawyer, by wresting and perverting good Laws: or the opinion of the best Counsellor, by giving the worst and the shrewdest Counsel. Count it not as Protagoras did, the glory of thy profession, by subtilty of wit,
neither think, Because thou hast the liberty of the Court, and perhaps the favour of the Judge, that Therefore thy tongue is thine own, and thou Mayest speak thy pleasure to the prejudice of the Adversaries, person or cause: Seek not preposterously to win the name of a Good Lawyer, by wresting and perverting good Laws: or the opinion of the best Counsellor, by giving the worst and the shrewdest Counsel. Count it not as Protagoras did, the glory of thy profession, by subtlety of wit,
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rejoyce not as if it were now in thy power to do a friend a courtesie, or a foe a spite. Do not shew a cast of thy Office, for the promise or hope of a reward, in helping a great Offender out of the Briars.
rejoice not as if it were now in thy power to do a friend a courtesy, or a foe a spite. Do not show a cast of thy Office, for the promise or hope of a reward, in helping a great Offender out of the Briers.
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until they have offered some sacrifice to that great Diana, Expedition. Let no fear, or hope, or bribe, or letter, or envy or favour, no not charity it self and compassion to the poverty or distressedness of any, make you partial for the person, to disregard the Cause. If you would be charitable to the poor, give them from your own; but do not carve them from another's Trencher. To relieve a poor man in his wants, is the proper Office of Charity; but Iustice must have no eyes to see,
until they have offered Some sacrifice to that great Diana, Expedition. Let no Fear, or hope, or bribe, or Letter, or envy or favour, no not charity it self and compassion to the poverty or distressedness of any, make you partial for the person, to disregard the Cause. If you would be charitable to the poor, give them from your own; but do not carve them from another's Trencher. To relieve a poor man in his Wants, is the proper Office of Charity; but justice must have no eyes to see,
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If any of these to whom I have now spoken, Accusers, Witnesses, Iurers, Pleaders, Officers, shall transgress these Rules, to the perverting of Iustice: our refuge must be next under God to you that are the Magistrates of Justice,
If any of these to whom I have now spoken, Accusers, Witnesses, Jurors, Pleaders, Officers, shall transgress these Rules, to the perverting of justice: our refuge must be next under God to you that Are the Magistrates of justice,
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as to most men it is, a more pleasing thing, to be remembred of their Power than of their Duty ) it is in your power, if not to reform all the abuses and corruptions of these persons;
as to most men it is, a more pleasing thing, to be remembered of their Power than of their Duty) it is in your power, if not to reform all the Abuses and corruptions of these Persons;
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since I have begun to magnifie your power; let me speak it with all the due reverence to God and the King, there is no power so great, over which (in a qualified sence) you have not a greater power.
since I have begun to magnify your power; let me speak it with all the due Reverence to God and the King, there is no power so great, over which (in a qualified sense) you have not a greater power.
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to make this yet flourishing Country and Kingdom glorious or despicable: for Righteousness exalteth a Nation, but sin is a reproach to any people, Prov. 14. In yours;
to make this yet flourishing Country and Kingdom glorious or despicable: for Righteousness Exalteth a nation, but since is a reproach to any people, Curae 14. In yours;
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though you be but Gods on Earth, and in these Courts, mortal, and petty Gods, yet to send prohibitions into the Court of Heaven, and there to stop the judgments of the great and Eternal God before they come forth;
though you be but God's on Earth, and in these Courts, Mortal, and Petty God's, yet to send prohibitions into the Court of Heaven, and there to stop the Judgments of the great and Eternal God before they come forth;
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yea, and when the Decree is gone forth, to stay Execution. In a word, as it was said to Ieremy, but in another sence, you are Set over Nations, and over Kingdoms, to root out,
yea, and when the decree is gone forth, to stay Execution. In a word, as it was said to Ieremy, but in Another sense, you Are Set over nations, and over Kingdoms, to root out,
and by setting our selves faithfully and uprightly in our several places and callings to do God and the King, and our Country service, in beating down sin, and rooting out sinners; we may by his good grace and mercy obtain pardon of our sins, and deliverance from his wrath, and be preserved by his power through faith unto salvation.
and by setting our selves faithfully and uprightly in our several places and callings to do God and the King, and our Country service, in beating down since, and rooting out Sinners; we may by his good grace and mercy obtain pardon of our Sins, and deliverance from his wrath, and be preserved by his power through faith unto salvation.
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At Grantham Linc. Octob. 3. 1620. 3 KINGS 21. 29. Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days:
At Grantham Link October 3. 1620. 3 KINGS 21. 29. See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not bring the evil in his days:
THE History of this whole Chapter affordeth matter of much Variety and Use: but no passage in it so much either of Wonder or Comfort, as this in the close of the whole both Story and Chapter:
THE History of this Whole Chapter affords matter of much Variety and Use: but no passage in it so much either of Wonder or Comfort, as this in the close of the Whole both Story and Chapter:
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That there should be Knights of the Post to depose any thing though never so false, in any cause though never so bad, against any man though never so innocent; That an honest man cannot be secure of his life, so long as he hath any thing else worth the losing:
That there should be Knights of the Post to depose any thing though never so false, in any cause though never so bad, against any man though never so innocent; That an honest man cannot be secure of his life, so long as he hath any thing Else worth the losing:
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Passive in Naboth. And what wonder in either of these? — stupet haec, qui jam post terga reliquit Sexaginta annos? himself may pass for a wonder, if he be of any standing,
Passive in Naboth. And what wonder in either of these? — stupet haec, qui jam post terga reliquit Sixty annos? himself may pass for a wonder, if he be of any standing,
in not striking the Guilty: and if somewhat may be said for Gods Truth too, because what was threatned (though not presently) is yet at last performed;
in not striking the Guilty: and if somewhat may be said for God's Truth too, Because what was threatened (though not presently) is yet At last performed;
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To pass by the other Occurrents also in the latter part of the Chapter, as That a great Oppressor should hug himself in the cleanly carriage and fortunate success of his damned Plots and witty Villainies;
To pass by the other Occurrents also in the latter part of the Chapter, as That a great Oppressor should hug himself in the cleanly carriage and fortunate success of his damned Plots and witty Villainies;
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That a bloody Tyrant should tremble at the voice of a poor Prophet; and the rest (some of which we shall have occasion to take in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text; And it will be hard to say,
That a bloody Tyrant should tremble At the voice of a poor Prophet; and the rest (Some of which we shall have occasion to take in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text; And it will be hard to say,
Comfortable: in that Gods mercy is so exceedingly magnified, and such strong assurance given to the truly penitent, of finding gracious Acceptance at the hands of their God,
Comfortable: in that God's mercy is so exceedingly magnified, and such strong assurance given to the truly penitent, of finding gracious Acceptance At the hands of their God,
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but where is his Holiness the while, (being a God of pure Eyes, that requireth Truth in the inward parts, and will not behold iniquity: ) thus to grace sin,
but where is his Holiness the while, (being a God of pure Eyes, that requires Truth in the inward parts, and will not behold iniquity:) thus to grace since,
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and countenance Hypocrisie? A fearful judgment is denounced against Ahab 's house for his Oppression; but upon his humiliation, the sentence, (at least, part of it) is reversed.
and countenance Hypocrisy? A fearful judgement is denounced against Ahab is house for his Oppression; but upon his humiliation, the sentence, (At least, part of it) is reversed.
yet where is his Truth the while, (being a God that cannot lye, and With whom is no variableness, neither so much as the bare shadow of turning ) thus to say and unsay,
yet where is his Truth the while, (being a God that cannot lie, and With whom is no variableness, neither so much as the bore shadow of turning) thus to say and unsay,
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yet, Where is his Iustice the while, (being a God that without respect of persons rendreth to every man according to his own works, and will Not acquit the guilty, neither condemn the innocent;
yet, Where is his justice the while, (being a God that without respect of Persons rendereth to every man according to his own works, and will Not acquit the guilty, neither condemn the innocent;
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) thus to sever the Guilt and the Punishment, and to lay the Judgment which he spareth from the Father upon the Son, from the more wicked Father upon the less wicked Son.
) thus to sever the Gilded and the Punishment, and to lay the Judgement which he spares from the Father upon the Son, from the more wicked Father upon the less wicked Son.
That so his afflicted ones might know, on what Object especially to fasten the Eyes of their souls, not on his Holiness, not on his Truth, not on his Iustice: not only,
That so his afflicted ones might know, on what Object especially to fasten the Eyes of their Souls, not on his Holiness, not on his Truth, not on his justice: not only,
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as if he desired we should esteem him unholy, or untrue, or unjust, or any thing, rather than unmerciful. Yet is he neither unholy, nor untrue, nor unjust, in any of his proceedings with the sons of men;
as if he desired we should esteem him unholy, or untrue, or unjust, or any thing, rather than unmerciful. Yet is he neither unholy, nor untrue, nor unjust, in any of his proceedings with the Sons of men;
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but righteous in all his ways, and holy in all his works, and true in all his words. And in this particular of his proceedings with King Ahab at this time, I hope by his blessed assistance,
but righteous in all his ways, and holy in all his works, and true in all his words. And in this particular of his proceedings with King Ahab At this time, I hope by his blessed assistance,
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so to acquit his Holiness, and Truth, and Iustice, from all sinister imputations, as that he may be, not only magnified in his mercy, but justified also in the rest,
so to acquit his Holiness, and Truth, and justice, from all sinister imputations, as that he may be, not only magnified in his mercy, but justified also in the rest,
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First, the Ground, or rather the Occasion of God's dealing so favourably with Ahab, namely, Ahab's humiliation; [ Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not, &c. ] Secondly, the great Favour shewed to Ahab thereupon,
First, the Ground, or rather the Occasion of God's dealing so favourably with Ahab, namely, Ahab's humiliation; [ See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not, etc. ] Secondly, the great Favour showed to Ahab thereupon,
] Wherein we shall be occasioned to enquire how the first of these may stand with God's Holiness; the second, with his Truth; the third, with his Iustice. And first, of Ahab's Humiliation ▪ Seest thou how Ahab humbleth himself before me?
] Wherein we shall be occasioned to inquire how the First of these may stand with God's Holiness; the second, with his Truth; the third, with his Justice And First, of Ahab's Humiliation ▪ See thou how Ahab Humbleth himself before me?
This Ahab was King of Israel, that is, King over those ten Tribes which revolted from Rehoboam the Son of Salomon, and clave to Ieroboam the Son of Nebat. Search the whole sacred story in the books of Kings and Chronicles; and (unless we will be so very charitable,
This Ahab was King of Israel, that is, King over those ten Tribes which revolted from Rehoboam the Son of Solomon, and clave to Jeroboam the Son of Nebat. Search the Whole sacred story in the books of Kings and Chronicles; and (unless we will be so very charitable,
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as notwithstanding many strong presumptions of his Hypocrisie, to exempt Iehu the Son of Nimshi, and that is but one of twenty) ▪ we shall not find in the whole List and Catalogue of the Kings of Israel one good one, that clave unto the Lord with an upright heart.
as notwithstanding many strong presumptions of his Hypocrisy, to exempt Iehu the Son of Nimshi, and that is but one of twenty) ▪ we shall not find in the Whole List and Catalogue of the Kings of Israel one good one, that clave unto the Lord with an upright heart.
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An Oppressour he was, and a Murderer, and an Idolater, and a Persecutor of that holy Truth, which God had plentifully revealed by his Prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious deliverances (even to him) in such manner,
an Oppressor he was, and a Murderer, and an Idolater, and a Persecutor of that holy Truth, which God had plentifully revealed by his prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious Deliverances (even to him) in such manner,
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[ Seest thou how Ahab humbleth himself before me? ] The manner and occasion of his humbling, is set down a little before, at verse 27. And it came to pass when Ahab heard those words, (the words of Elijah the Prophet, dealing plainly and roundly with him for his hateful Oppression and Murther) that he rent his clothes,
[ See thou how Ahab Humbleth himself before me? ] The manner and occasion of his humbling, is Set down a little before, At verse 27. And it Come to pass when Ahab herd those words, (the words of Elijah the Prophet, dealing plainly and roundly with him for his hateful Oppression and Murder) that he rend his clothes,
and it offereth three notable things to our consideration. See first, how far an Hypocrite, a Cast-away, may go in the outward performance of holy duties,
and it Offereth three notable things to our consideration. See First, how Far an Hypocrite, a Castaway, may go in the outward performance of holy duties,
such a man, and yet so penitent. See again, secondly, how deep God's Word, though in the mouth but of weak Instruments, when he is pleased to give strength unto it, pierceth into the Consciences of obstinate sinners,
such a man, and yet so penitent. See again, secondly, how deep God's Word, though in the Mouth but of weak Instruments, when he is pleased to give strength unto it, pierces into the Consciences of obstinate Sinners,
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and bringeth the proudest of them upon their knees in despite of their hearts; here is Ahab quelled by Elijah; such a great one, by such a weak one. See yet again, thirdly, how prone God is to mercy, and how ready to apprehend any advantage (as it were) and occasion to shew compassion:
and brings the proudest of them upon their knees in despite of their hearts; Here is Ahab quelled by Elijah; such a great one, by such a weak one. See yet again, Thirdly, how prove God is to mercy, and how ready to apprehend any advantage (as it were) and occasion to show compassion:
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Note, first, that I speak not now of the common Graces of Illumination and Edification, and good dexterity for the practising of some particular Calling;
Note, First, that I speak not now of the Common Graces of Illumination and Edification, and good dexterity for the practising of Some particular Calling;
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as have not so much as the form (much less the power ) of Godliness: but I speak even of those Graces, which de tota specie (if they be true and sincere) are the undoubted blessed fruits of God 's holy renewing Spirit of Sanctification;
as have not so much as the from (much less the power) of Godliness: but I speak even of those Graces, which de tota specie (if they be true and sincere) Are the undoubted blessed fruits of God is holy renewing Spirit of Sanctification;
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such as are, Repentance, Faith, Hope, Ioy, Humility, Patience, Temperance, Meekness, Zeal, Reformation, &c. in such as these Hypocrites may go very far,
such as Are, Repentance, Faith, Hope, Joy, Humility, Patience, Temperance, Meekness, Zeal, Reformation, etc. in such as these Hypocrites may go very Far,
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for Cast-aways and Hypocrites, not having union with God by a lively Faith in his Son, nor communion with him by the effectual working of his Spirit, have no part nor fellowship in these things, which are proper to the chosen and called of God,
for Castaways and Hypocrites, not having Union with God by a lively Faith in his Son, nor communion with him by the effectual working of his Spirit, have no part nor fellowship in these things, which Are proper to the chosen and called of God,
when as yet they may spring also (and when they are found in unregenerate men, do so spring) from Nature, perhaps moralized, or otherwise restrained, but yet unrenewed by saving and sanctifying Grace.
when as yet they may spring also (and when they Are found in unregenerate men, do so spring) from Nature, perhaps moralized, or otherwise restrained, but yet unrenewed by Saving and sanctifying Grace.
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by the Hypocrite is meant not only the gross or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion ) as also Reprobates and Cast-aways, for the whole time of their lives:
by the Hypocrite is meant not only the gross or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion) as also Reprobates and Castaways, for the Whole time of their lives:
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as not only others (who are to judge the best by the Law of Charity ) but themselves also, through the wretched deceitfulness of their own wicked and corrupt hearts, may mistake for those very Graces they resemble.
as not only Others (who Are to judge the best by the Law of Charity) but themselves also, through the wretched deceitfulness of their own wicked and corrupt hearts, may mistake for those very Graces they resemble.
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The Parable of the seed sown in the stony ground, may serve for a full both declaration and proof hereof, which seed is said to have sprouted forth immediately, springing up forthwith after it was sown,
The Parable of the seed sown in the stony ground, may serve for a full both declaration and proof hereof, which seed is said to have sprouted forth immediately, springing up forthwith After it was sown,
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but yet never came to good, but speedily withered away; because for want of deepness of earth it had not moisture enough to feed it to any perfection of growth and ripeness.
but yet never Come to good, but speedily withered away; Because for want of deepness of earth it had not moisture enough to feed it to any perfection of growth and ripeness.
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And that branch of the Parable our blessed Saviour himself in his Exposition applieth to such hearers; as when they hear the Word, immediately receive it with gladness;
And that branch of the Parable our blessed Saviour himself in his Exposition Applieth to such hearers; as when they hear the Word, immediately receive it with gladness;
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and who so forward as they, to repent, and believe, and reform their lives? but yet all that forwardness cometh to nothing, they endure but for a short time, because they have no root in themselves, but want the sap and moisture of Grace to give life and lasting to those beginnings and imperfect offers and essays of goodness they made shew of.
and who so forward as they, to Repent, and believe, and reform their lives? but yet all that forwardness comes to nothing, they endure but for a short time, Because they have no root in themselves, but want the sap and moisture of Grace to give life and lasting to those beginnings and imperfect offers and essays of Goodness they made show of.
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it worketh not only upon their judgments, but it seemeth also to rejoice, yea, after a sort, to ravish their hearts, so as they feel a kind of tickling Pleasure and Delight in it;
it works not only upon their Judgments, but it seems also to rejoice, yea, After a sort, to ravish their hearts, so as they feel a kind of tickling Pleasure and Delight in it;
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and the powers of the World to come, Heb. 6. And as they receive the seed joyfully, so it appeareth quickly, it springe•h up anon in the likeness of Repentance, and Faith, and Obedience, and newness of life.
and the Powers of the World to come, Hebrew 6. And as they receive the seed joyfully, so it appears quickly, it springe•h up anon in the likeness of Repentance, and Faith, and obedience, and newness of life.
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They may be touched with a deep feeling of their sins, and with heavy hearts, and many tears, confess and bewail them; and not only promise, but also purpose amendment.
They may be touched with a deep feeling of their Sins, and with heavy hearts, and many tears, confess and bewail them; and not only promise, but also purpose amendment.
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They may reform themselves in the general course of their lives in sundry particulars, refraining from some gross disorders, and avoiding the occasions of them, wherein they have formerly lived and delighted,
They may reform themselves in the general course of their lives in sundry particulars, refraining from Some gross disorders, and avoiding the occasions of them, wherein they have formerly lived and delighted,
aud practising many outward Duties of Piety and Charity, conformable to the letter of the Laws of both Tables, and misliking and opposing against the common errors or corruptions of the times and places wherein they live;
and practising many outward Duties of Piety and Charity, conformable to the Letter of the Laws of both Tables, and misliking and opposing against the Common errors or corruptions of the times and places wherein they live;
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quite empty of sound Faith, and Repentance, and Obédience, and every good Grace, full of damnable Pride, and Hypocrisie; and in the present state of Damnation,
quite empty of found Faith, and Repentance, and Obédience, and every good Grace, full of damnable Pride, and Hypocrisy; and in the present state of Damnation,
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Examples hereof we have in Saul 's care for the destroying of Witches, in Iehu's zeal in killing Baal 's Priests, in Herod 's hearing of Iohn Baptist gladly, and doing many things thereafter;
Examples hereof we have in Saul is care for the destroying of Witches, in Jehu's zeal in killing Baal is Priests, in Herod is hearing of John Baptist gladly, and doing many things thereafter;
First, Great is the force of Natural Conscience, even in the most wicked men; especially when it is awakened by the hand of God in any heavy Affliction, or by the voice of God threatning it with vengeance. It pursueth the guilty soul with continual and restless clamours, and he seeth that something he must needs do,
First, Great is the force of Natural Conscience, even in the most wicked men; especially when it is awakened by the hand of God in any heavy Affliction, or by the voice of God threatening it with vengeance. It pursueth the guilty soul with continual and restless clamours, and he sees that something he must needs do,
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if he knew what, to stop the mouth of Conscience, and so he falleth a repenting and reforming, and resolving of a new Course, which though it be not sincere, and so cannot work a perfect Cure upon a wounded Conscience,
if he knew what, to stop the Mouth of Conscience, and so he falls a repenting and reforming, and resolving of a new Course, which though it be not sincere, and so cannot work a perfect Cure upon a wounded Conscience,
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as he got himself honour upon Pharaoh and the Egyptians, that his own faithful ones may see and admire the Power of that holy Seed, whereby they are begotten again from the dead, not doubting but that the Gospel will prove the power of God unto Salvation to all that believe, when they behold in it the power of conviction upon many that believe not.
as he god himself honour upon Pharaoh and the egyptians, that his own faithful ones may see and admire the Power of that holy Seed, whereby they Are begotten again from the dead, not doubting but that the Gospel will prove the power of God unto Salvation to all that believe, when they behold in it the power of conviction upon many that believe not.
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and Thoughts, and Actions of Men, permitting his children to to fall backwards into sins, and bringing on his Enemies towards goodness so far as he thinketh good:
and Thoughts, and Actions of Men, permitting his children to to fallen backwards into Sins, and bringing on his Enemies towards Goodness so Far as he Thinketh good:
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For these and sundry other Reasons, it cometh to pass that Hypocrites, and Castaways do oftentimes go so far as they do in the outward performances of holy duties.
For these and sundry other Reasons, it comes to pass that Hypocrites, and Castaways do oftentimes go so Far as they do in the outward performances of holy duties.
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for such profane ungodly wretches, as are so far from having the power, as that they have not so much as the least shew of godliness? what will become of those that sit them down in the chair of Scorners, and despise the good Word of God,
for such profane ungodly wretches, as Are so Far from having the power, as that they have not so much as the least show of godliness? what will become of those that fit them down in the chair of Scorner's, and despise the good Word of God,
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when some of them that hear it gladly, and receive it with joy, and are content to be ordered by it in many things, shall yet go to Hell? Certainly, Ahab and Herod, and such cursed miscreants, shall rise up in judgment against these men, and condemn them;
when Some of them that hear it gladly, and receive it with joy, and Are content to be ordered by it in many things, shall yet go to Hell? Certainly, Ahab and Herod, and such cursed miscreants, shall rise up in judgement against these men, and condemn them;
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let them take heed lest their portion be not so good as the Hypocrites, and that it be not ten times easier for Ahab and Herod, and the whole crew of such Hypocrites, at the day of Judgment, than for them.
let them take heed lest their portion be not so good as the Hypocrites, and that it be not ten times Easier for Ahab and Herod, and the Whole crew of such Hypocrites, At the day of Judgement, than for them.
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Secondly, what a stark shame would it be for us, who have received the first fruits of the spirit, not to bring forth the fruits of the spirit in some good abundance, in the frequent,
Secondly, what a stark shame would it be for us, who have received the First fruits of the Spirit, not to bring forth the fruits of the Spirit in Some good abundance, in the frequent,
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seeing the counterfeits of these Graces are oftentimes so eminent, even in Hypocrites and Cast-aways? Shall a piece of rotten wood, or a Glow-worm shine so bright in the dark,
seeing the counterfeits of these Graces Are oftentimes so eminent, even in Hypocrites and Castaways? Shall a piece of rotten wood, or a Glowworm shine so bright in the dark,
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as well as theirs, shine before men; yea, and out-shine theirs too, that men may see our truly good works, as well as their seeming ones, and glorifie our Father which is in Heaven.
as well as theirs, shine before men; yea, and outshine theirs too, that men may see our truly good works, as well as their seeming ones, and Glorify our Father which is in Heaven.
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Let not blèar-eyed Leah have cause to rejoyce against beautiful Rachel, or to insult over her barrenness; neither let us who profess our selves to be Wisdom's Children, suffer our selves to be out-stript by Nature's Brats, in justifying our Mother;
Let not blèar-eyed Leah have cause to rejoice against beautiful Rachel, or to insult over her Barrenness; neither let us who profess our selves to be Wisdom's Children, suffer our selves to be outstripped by Nature's Brats, in justifying our Mother;
rather let their splendida peccata provoke us to a godly jealousie and emulation, and spur us up to the quickning of those Graces God hath given us, that the power of godliness in us, may be at least as fruitful in all outward performances,
rather let their splendida Peccata provoke us to a godly jealousy and emulation, and spur us up to the quickening of those Graces God hath given us, that the power of godliness in us, may be At least as fruitful in all outward performances,
If we see a man overtaken with some gross scandalous sin, as Drunkenness, Adultery, Oppression, or Perjury; but especially if he live long therein, by and by he is a Reprobate with us;
If we see a man overtaken with Some gross scandalous since, as drunkenness, Adultery, Oppression, or Perjury; but especially if he live long therein, by and by he is a Reprobate with us;
Thus we speak, thus we judge, but we consider not the whilst, how far, and how long, God, in his holy wisdom, may suffer foul temptations to prevail against his chosen ones. On the other side,
Thus we speak, thus we judge, but we Consider not the while, how Far, and how long, God, in his holy Wisdom, may suffer foul temptations to prevail against his chosen ones. On the other side,
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if we see a man forward in the Duties of Religion, charitably affected to the Poor, just and upright in his dealings with men, stoutly opposing against common corruptions, suffering for the Profession of the Truth;
if we see a man forward in the Duties of Religion, charitably affected to the Poor, just and upright in his dealings with men, stoutly opposing against Common corruptions, suffering for the Profession of the Truth;
But we consider not the whilst, how far the force of natural Conscience, and common moral Grace (if you will allow me to speak so improperly) may lead a man on-ward unto all outward performances, who was yet never effectually called,
But we Consider not the while, how Far the force of natural Conscience, and Common moral Grace (if you will allow me to speak so improperly) may led a man onward unto all outward performances, who was yet never effectually called,
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nor truly sanctified: And yet, busie Fools that we are, we cannot keep our selves in our own bounds, but we must be medling with God's Prerogative, and thrusting our selves in his Chair, and be judging of our Brethren, whose hearts we are so far from knowing,
nor truly sanctified: And yet, busy Fools that we Are, we cannot keep our selves in our own bounds, but we must be meddling with God's Prerogative, and thrusting our selves in his Chair, and be judging of our Brothers, whose hearts we Are so Far from knowing,
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But what have we to do either with one or other? what lawful Commission have we at all to judge? or what certain Evidence have we whereby to judge? Infallible Signs we cannot have from any outward things, either of the want, or of the having of Grace, in other men;
But what have we to do either with one or other? what lawful Commission have we At all to judge? or what certain Evidence have we whereby to judge? Infallible Signs we cannot have from any outward things, either of the want, or of the having of Grace, in other men;
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whereas there cannot be any course held in good things, outwardly, but such as may stand with Hypocrisie. What are we then to do? even this, to use the Judgment of Probability, hoping with chearfulness, that there is Grace, where we see comfortable signs of it;
whereas there cannot be any course held in good things, outwardly, but such as may stand with Hypocrisy. What Are we then to do? even this, to use the Judgement of Probability, hoping with cheerfulness, that there is Grace, where we see comfortable Signs of it;
and to use the Judgment of Charity, still hoping the best (though not without some fear) that there may be Grace, where we see fearful signs of the want of it.
and to use the Judgement of Charity, still hoping the best (though not without Some Fear) that there may be Grace, where we see fearful Signs of the want of it.
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unless it be that man of sin, who hath nestled himself higher than into Peter's Chair, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath Damning and Sainting whom he listeth? But let him go,
unless it be that man of since, who hath nestled himself higher than into Peter's Chair, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath Damning and Sainting whom he lists? But let him go,
but judge we neither way peremptorily and definitively, whatsoever Probabilities we see either way, sith we know not how far a sanctified believer may fall into the snares of sin,
but judge we neither Way peremptorily and definitively, whatsoever Probabilities we see either Way, sith we know not how Far a sanctified believer may fallen into the snares of since,
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as we desire to have comfortable, both assurance of present Grace, that we are not Hypocrites, and hope of future Glory, that we are not Cast-aways; so to be district in making Trial, whether those Graces that seem to be in us, be true, or but counterfeit; and whether the Acts thereof be fruits of sincerity, or but of Hypocrisie. Let us not therefore flatter our selves,
as we desire to have comfortable, both assurance of present Grace, that we Are not Hypocrites, and hope of future Glory, that we Are not Castaways; so to be district in making Trial, whither those Graces that seem to be in us, be true, or but counterfeit; and whither the Acts thereof be fruits of sincerity, or but of Hypocrisy. Let us not Therefore flatter our selves,
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For there is a kind of righteousness, such as it is, outward formal righteousness in Scribes, and Pharisees, and Hypocrites; but that will not servè the turn, unless our Righteousness exceed theirs, we shall in no case enter into the Kingdom of Heaven.
For there is a kind of righteousness, such as it is, outward formal righteousness in Scribes, and Pharisees, and Hypocrites; but that will not servè the turn, unless our Righteousness exceed theirs, we shall in no case enter into the Kingdom of Heaven.
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Dost thou hear the Word of God with Ioy? dost thou bewail thy sins with tears? dost thou avoid gross sins with care? dost thou oppose against common corruptions with zeal? These are indeed comfortable signs, - but no infallible Evidences of Grace;
Dost thou hear the Word of God with Joy? dost thou bewail thy Sins with tears? dost thou avoid gross Sins with care? dost thou oppose against Common corruptions with zeal? These Are indeed comfortable Signs, - but not infallible Evidences of Grace;
First, for Integrity. The Hypocrite (we heard) might go far in hearing, in believing, in sorrowing, in reforming, in suffering; but his affections herein, (for so much as they spring not from true Faith, and the Conscience of that Obedience he oweth to God,
First, for Integrity. The Hypocrite (we herd) might go Far in hearing, in believing, in sorrowing, in reforming, in suffering; but his affections herein, (for so much as they spring not from true Faith, and the Conscience of that obedience he owes to God,
but from other respects) are partial in all those Duties, and carry him so far only as those false grounds, which first gave motion to those affections, lead him, and no farther.
but from other respects) Are partial in all those Duties, and carry him so Far only as those false grounds, which First gave motion to those affections, led him, and no farther.
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then the Fox was uncased, and the Hyppocrite appeared in his own colours, and the Baptist lost first his liberty, and then after his head for his labour.
then the Fox was uncased, and the Hypocrite appeared in his own colours, and the Baptist lost First his liberty, and then After his head for his labour.
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And the young man, when Christ told him what he must do to inherit eternal life in the generāl, [ Keep the Commandments, &c. ] was no doubt, a jolly jocund man [ All these have I kept from my youth up:
And the young man, when christ told him what he must do to inherit Eternal life in the generanl, [ Keep the commandments, etc. ] was no doubt, a jolly jocund man [ All these have I kept from my youth up:
and never move at it, let him not be too brag of his zeal; his coldness here discovereth the other to have been but a false fire, and a fruit not of true zeal, but of Hypocrisie. A Iesuit maketh scruple of disclosing an intended treason, revealed to him in Confession; but he maketh no bones of laying a Powder-plot, or contriving the Murther of an anointed King.
and never move At it, let him not be too brag of his zeal; his coldness Here Discovereth the other to have been but a false fire, and a fruit not of true zeal, but of Hypocrisy. A Iesuit makes scruple of disclosing an intended treason, revealed to him in Confessi; but he makes no bones of laying a Powder plot, or contriving the Murder of an anointed King.
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A Pharisee is very precise in tything Mint, and Cummin, but balketh Iustice and Mercy. One straineth at a Gnat, and swalloweth a Camel; making conscience of some petty sins, neglecting greater: Another casteth out a beam, but feeleth not a mote; maketh conscience of some greater sins, neglecteth smaller.
A Pharisee is very precise in tithing Mint, and Cummin, but balketh justice and Mercy. One straineth At a Gnat, and swalloweth a Camel; making conscience of Some Petty Sins, neglecting greater: another Cast out a beam, but feeleth not a mote; makes conscience of Some greater Sins, neglecteth smaller.
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or the like respects, all is naught, all is but counterfeit and damnable Hypocrisie. The rule never faileth, Quicquid propter Deum fit, aequaliter fit, True obedience, as it disputeth not the command,
or the like respects, all is nought, all is but counterfeit and damnable Hypocrisy. The Rule never Faileth, Quicquid propter God fit, aequaliter fit, True Obedience, as it disputeth not the command,
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but obeyeth cheerfully; so neither doth it divide the command, but obeyeth equally. David had wanted one main assurance of the uprightness of his heart,
but Obeyeth cheerfully; so neither does it divide the command, but Obeyeth equally. David had wanted one main assurance of the uprightness of his heart,
The seeming Graces of Hypocrites may be as forward, and impetuous for the time, as the true Graces of the sincere Believer, nay, more forward oftentimes;
The seeming Graces of Hypocrites may be as forward, and impetuous for the time, as the true Graces of the sincere Believer, nay, more forward oftentimes;
We heard but now, that the Faith, Repentance, Reformation, Obedience, Ioy Sorrow, Zeal, and other the graces and affections of Hypocrites, had their first motion and issue from false and erroneous grounds;
We herd but now, that the Faith, Repentance, Reformation, obedience, Joy Sorrow, Zeal, and other the graces and affections of Hypocrites, had their First motion and issue from false and erroneous grounds;
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the Masters back once turned, away goeth the Book, and he to play: and right so is it with the Hypocrite. Take away the rod from Pharaoh, and he will be old Pharaoh still.
the Masters back once turned, away Goes the Book, and he to play: and right so is it with the Hypocrite. Take away the rod from Pharaoh, and he will be old Pharaoh still.
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And Ahab, here in this Chapter, thus humbled before God at the voice of his Prophet; this fit once past, we see in the next Chapter regardeth neither God nor Prophet, but through unbelief, disobeyeth God, and imprisoneth the Prophet.
And Ahab, Here in this Chapter, thus humbled before God At the voice of his Prophet; this fit once passed, we see in the next Chapter Regardeth neither God nor Prophet, but through unbelief, disobeyeth God, and imprisoneth the Prophet.
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Now then, here is a wide difference between the Hypocrite and the godly man: The one doth all by fits, and by starts, and by sudden motions and flashes;
Now then, Here is a wide difference between the Hypocrite and the godly man: The one does all by fits, and by starts, and by sudden motions and flashes;
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Aristotle hath excellently taught us to distinguish between Colours that arise from passion and complexion: The one, he saith, is scarce worth the name of a Quality or Colour, because it scarce giveth denomination to the subject wherein it is.
Aristotle hath excellently taught us to distinguish between Colours that arise from passion and complexion: The one, he Says, is scarce worth the name of a Quality or Colour, Because it scarce gives denomination to the Subject wherein it is.
If Socrates be of a pale, or of an high-coloured complexion, to the question, [ Qualis est Socrates? What a like man is Socrates? ] it may be fitly answered (saith Aristotle ) that he is a pale man,
If Socrates be of a pale, or of an high-coloured complexion, to the question, [ Qualis est Socrates? What a like man is Socrates? ] it may be fitly answered (Says Aristotle) that he is a pale man,
Accordingly we are to pronounce of those good things that sometimes appear in Hypocrites. We call them indeed Graces, and we do well, (because they seem to be such,
Accordingly we Are to pronounce of those good things that sometime appear in Hypocrites. We call them indeed Graces, and we do well, (Because they seem to be such,
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and because we, in Charity, are to hope that they be such as they seem ▪ ) but they are in true Judgment nothing less than true Graces; neither should they indeed (if we were able to discern the falseness of them give denomination to those Hypocrites in whom they are found.
and Because we, in Charity, Are to hope that they be such as they seem ▪) but they Are in true Judgement nothing less than true Graces; neither should they indeed (if we were able to discern the falseness of them give denomination to those Hypocrites in whom they Are found.
For why should a man from a sudden and short fit of Repentance, or Zeal, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious Man, more than a man for once or twice blushing, an high-coloured man? Then are Graces true,
For why should a man from a sudden and short fit of Repentance, or Zeal, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious Man, more than a man for once or twice blushing, an high-coloured man? Then Are Graces true,
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Measure them not by the present heat, (for that may be as much, perhaps more, in an Hypocrite, than in a true Believer; ) but by their Integrity and Constancy. A man of a cold Complexion hath as much heat in a sharp fit of an Ague, as he that is of a hot Constitution, and in health, and more too;
Measure them not by the present heat, (for that may be as much, perhaps more, in an Hypocrite, than in a true Believer;) but by their Integrity and Constancy. A man of a cold Complexion hath as much heat in a sharp fit of an Ague, as he that is of a hight Constitution, and in health, and more too;
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But whether do you think is the more kindly heat, that which cometh from the violence of a Fever, or that which ariseth from the condition of a man's Temper? No man maketh doubt of it,
But whither do you think is the more kindly heat, that which comes from the violence of a Fever, or that which arises from the condition of a Man's Temper? No man makes doubt of it,
and fain he would know, whether it be calor praeter naturam, or no; whether a kindly and natural heat, or else the Fore-runner or Symptom of some Disease.
and fain he would know, whither it be calor praeter naturam, or no; whither a kindly and natural heat, or Else the Forerunner or symptom of Some Disease.
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Universality, and Constancy. First for Universality; Physicians say of Heat and Sweat, and such like things, Universalia salutaria, partialia ex morbo.
Universality, and Constancy. First for Universality; Physicians say of Heat and Sweat, and such like things, Universalia salutaria, partialia ex morbo.
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but if he continue at some reasonable certainty, and within a good mediocrity of Heat and Cold, it is thought a good sign of Health. As men judge of the state of their Bodies, by the like rule judge thou of the state of thy Soul. First,
but if he continue At Some reasonable certainty, and within a good mediocrity of Heat and Cold, it is Thought a good Signen of Health. As men judge of the state of their Bodies, by the like Rule judge thou of the state of thy Soul. First,
for Integrity and Universality; is thy Repentance, thy Obedience, thy Zeal, thy Hatred of sin, other Graces in thee Universal? equally bent upon all good, equally set against all evil things? it is a good sign of Grace and Sanctification in the heart:
for Integrity and Universality; is thy Repentance, thy obedience, thy Zeal, thy Hatred of since, other Graces in thee Universal? equally bent upon all good, equally Set against all evil things? it is a good Signen of Grace and Sanctification in the heart:
if for the most part, and in the ordinary constant course of thy life, thou hast the practice of repentance and obedience, other fruits of grace in some good and comfortable measure;
if for the most part, and in the ordinary constant course of thy life, thou hast the practice of Repentance and Obedience, other fruits of grace in Some good and comfortable measure;
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and other sometimes again, and oftner key cold; presume not too much upon shews, but suspect thy self still of hypocrisie and insincerity; and never cease by repentance and prayer,
and other sometime again, and oftener key cold; presume not too much upon shows, but suspect thy self still of hypocrisy and insincerity; and never cease by Repentance and prayer,
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and the constant exercises of other good graces, to physick and dyet thy soul, till thou hast by Gods goodness put thy self into some reasonable assurance that thou art the true child of God;
and the constant exercises of other good graces, to physic and diet thy soul, till thou hast by God's Goodness put thy self into Some reasonable assurance that thou art the true child of God;
But yet now this humiliation, such as it was, what should work it in him? That we find declared at vers. 27. [ And it came to pass, that when Ahab heard these words, &c. ] There came to him a message from God, by the hand of Eliah; and that was it that humbled him.
But yet now this humiliation, such as it was, what should work it in him? That we find declared At vers. 27. [ And it Come to pass, that when Ahab herd these words, etc. ] There Come to him a message from God, by the hand of Elijah; and that was it that humbled him.
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Alas, what was Eliah to Ahab? a silly plain Prophet to a mighty King? that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch, who had no less power, and withal more colour, to take away his life,
Alas, what was Elijah to Ahab? a silly plain Prophet to a mighty King? that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch, who had no less power, and withal more colour, to take away his life,
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than Naboth's? and that when he was in the top of his jollity, solacing himself in the new-taken possession of his new-gotten Vine-yard; and there to his face charge him plainly with, and shake him up roundly for, and denounce Gods judgments powerfully against his bloody abominable oppressions? We would think, a Monarch nusled up in Idolatry, and accustomed to blood, and hardened in Sin and Obstinacy, should not have brooked that insolency from such a one as Eliah was,
than Naboth's? and that when he was in the top of his jollity, solacing himself in the new-taken possession of his new-gotten Vineyard; and there to his face charge him plainly with, and shake him up roundly for, and denounce God's Judgments powerfully against his bloody abominable oppressions? We would think, a Monarch nusled up in Idolatry, and accustomed to blood, and hardened in since and Obstinacy, should not have brooked that insolency from such a one as Elijah was,
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That which in Heb. 4. (if I mistake not the true understanding of that place) is spoken of the Essential word of God, the second person in the ever blessed Trinity;
That which in Hebrew 4. (if I mistake not the true understanding of that place) is spoken of the Essential word of God, the second person in the ever blessed Trinity;
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Is not my word like as a fire, saith the Lord? and like a hammer, that breaketh the rock in pieces? Jer. 23. Like a soft fire; to dissolve and melt the hearts of relenting sinners, and true Converts:
Is not my word like as a fire, Says the Lord? and like a hammer, that breaks the rock in Pieces? Jer. 23. Like a soft fire; to dissolve and melt the hearts of relenting Sinners, and true Converts:
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in the books of the Prophets, Ninevites drooping, when Ionas threatneth them; in the Acts of the Apostles, Felix trembling, when Paul discourseth before him;
in the books of the prophets, Ninevites drooping, when Ionas threatens them; in the Acts of the Apostles, Felix trembling, when Paul discourseth before him;
in the Martyrologies of the Church Tyrants and bloody Persecutors maskered at the bold consessions of the poor suffering Christians; in this Chapter, proud Ahab mourning when Eliah telleth him his sin, and foretelleth him his punishment.
in the Martyrologies of the Church Tyrants and bloody Persecutors maskered At the bold concessions of the poor suffering Christians; in this Chapter, proud Ahab mourning when Elijah Telleth him his since, and foretelleth him his punishment.
when he seeth it good, put the spirit of Zeal and of Power into the heart of the poorest Prophet, and as easily the spirit of fear and of terrour into the heart of the greatest King. He chooseth weak Instruments (as here Eliah ) and yet furnisheth them with power, to effect great matters:
when he sees it good, put the Spirit of Zeal and of Power into the heart of the Poorest Prophet, and as Easily the Spirit of Fear and of terror into the heart of the greatest King. He chooses weak Instruments (as Here Elijah) and yet furnisheth them with power, to Effect great matters:
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but yet this wind, as it is breathed in, and inspired by the powerful eternal Spirit of God, is strong enough (by his effectual working with it) not only to shake the top branches, but to rend up the very bottom-root of the tallest Cedar in Lebanon. Vox Domini confringens Cedros, Psal. 29. [ The voice of the Lord is mighty in operation;
but yet this wind, as it is breathed in, and inspired by the powerful Eternal Spirit of God, is strong enough (by his effectual working with it) not only to shake the top branches, but to rend up the very bottom-root of the Tallest Cedar in Lebanon. Vox Domini confringens Cedros, Psalm 29. [ The voice of the Lord is mighty in operation;
Another Cause is in the Object; and that is the force of Natural Conscience: which the most presumptuous sinner can never so stifle, though he endeavour all he can to do it,
another Cause is in the Object; and that is the force of Natural Conscience: which the most presumptuous sinner can never so stifle, though he endeavour all he can to do it,
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but that it will be sometimes snubbing, and stinging, and lashing, and vexing him with ugly representations of his past sins, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively,
but that it will be sometime snubbing, and stinging, and lashing, and vexing him with ugly representations of his passed Sins, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively,
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and with Esau part with his birth-right for any thing, though it were never so little mean that would give him but the least present refreshing, and preserve him from fainting. Then sack-cloth and ashes, and fasting, and weeping, and mourning, and renting the garments, and tearing the hair,
and with Esau part with his birthright for any thing, though it were never so little mean that would give him but the least present refreshing, and preserve him from fainting. Then Sackcloth and Ashes, and fasting, and weeping, and mourning, and renting the garments, and tearing the hair,
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and knocking the breast, and out-cries to heaven, and all those other things, which he could not abide to hear of in the time of his former security, whilest his conscience lay fast asleep, and at rest, are now in all haste greedily entertained, and all too little:
and knocking the breast, and Outcries to heaven, and all those other things, which he could not abide to hear of in the time of his former security, whilst his conscience lay fast asleep, and At rest, Are now in all haste greedily entertained, and all too little:
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A third Cause is oftentimes in the Application of the Instrument to the Object. For although Gods Word in the general be Powerful, and the Conscience of it self be of a stirring Nature:
A third Cause is oftentimes in the Application of the Instrument to the Object. For although God's Word in the general be Powerful, and the Conscience of it self be of a stirring Nature:
when it is throughly and closely applied to some special corruption, whereunto the party cannot plead Not guilty; when the sin and the judgment are both so driven home, that the guilty offender can neither avoid the evidence of the one,
when it is thoroughly and closely applied to Some special corruption, whereunto the party cannot plead Not guilty; when the since and the judgement Are both so driven home, that the guilty offender can neither avoid the evidence of the one,
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A plain instance whereof we have in this present history of King Ahab. When Eliah first came to him in the Vineyard, he was pert enough, [ Hast thou fond me O mine Enemy? ] But by that the Prophet had done with him;
A plain instance whereof we have in this present history of King Ahab. When Elijah First Come to him in the Vineyard, he was pert enough, [ Hast thou found me Oh mine Enemy? ] But by that the Prophet had done with him;
told him of the sin, which was notorious, [ Hast thou killed and taken possession? ] foretold him of the judgment, which was heavy, [ I will bring evil upon thee,
told him of the since, which was notorious, [ Hast thou killed and taken possession? ] foretold him of the judgement, which was heavy, [ I will bring evil upon thee,
[ It came to pass when he heard these words, that he rent his cloaths, &c. ] If you desire another Instance, turn to Acts 24. 25. where there is a right good one, and full to this purpose.
[ It Come to pass when he herd these words, that he rend his clothes, etc. ] If you desire Another Instance, turn to Acts 24. 25. where there is a right good one, and full to this purpose.
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What was that thing may we think in St. Paul 's reasoning which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last judgment: which is indeed a terrible doctrine, and able (if it be throughly apprehended) to make the stoutest of the sons of men to tremble.
What was that thing may we think in Saint Paul is reasoning which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last judgement: which is indeed a terrible Doctrine, and able (if it be thoroughly apprehended) to make the Stoutest of the Sons of men to tremble.
For Felix was noted of much cruelty and injustice in the administration of the affairs of Iury (howsoever Tertullus, like a smooth Orator, to curry favour with him,
For Felix was noted of much cruelty and injustice in the administration of the affairs of Jury (howsoever Tertullus, like a smooth Orator, to curry favour with him,
And for such a man as governed with cruelty and rapine, and lived in unchast wedlock, to hear one reason powerfully of Iustice, and of Chastity, (for so much the word NONLATINALPHABET there used, properly importeth) and of Iudgment: it is no wonder if it make him tremble.
And for such a man as governed with cruelty and rapine, and lived in unchaste wedlock, to hear one reason powerfully of justice, and of Chastity, (for so much the word there used, properly imports) and of Judgement: it is no wonder if it make him tremble.
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and thou also, whosoever thou art that undervaluest this precious treasure, for the meanness or other infirmities of the earthen vessel wherein it is conveyed.
and thou also, whosoever thou art that undervalvest this precious treasure, for the meanness or other infirmities of the earthen vessel wherein it is conveyed.
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Tell me, dost thou not herein struggle against the testimony and evidence of thine own heart? Doth not thine own Conscience and Experience tell thee, that this Sword of the Spirit hath a keen edge, and biteth and pierceth where it goeth? Hath it not sometimes galled and rubbed,
Tell me, dost thou not herein struggle against the testimony and evidence of thine own heart? Does not thine own Conscience and Experience tell thee, that this Sword of the Spirit hath a keen edge, and bites and pierces where it Goes? Hath it not sometime galled and rubbed,
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and lanced, end cut thee to the very bone; and entred even to the dividing asunder of the joynts, and of the marrow? Hath it not sometimes (as it were) by subtle and serpentine insinuations strangly wound it self through those many crooked and Labyrinthian turnings that are in thine heart, into the very inmost corner and centre thereof;
and lanced, end Cut thee to the very bone; and entered even to the dividing asunder of the Joints, and of the marrow? Hath it not sometime (as it were) by subtle and serpentine insinuations strangely wound it self through those many crooked and Labyrinthian turnings that Are in thine heart, into the very inmost corner and centre thereof;
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and set thy secretest thoughts in order before thy face, in such sort as that thou hast been strucken with astonishment and horror at the discovery? Though perhaps it have not yet softned and melted thy stony and obdurate heart;
and Set thy secretest thoughts in order before thy face, in such sort as that thou hast been strucken with astonishment and horror At the discovery? Though perhaps it have not yet softened and melted thy stony and obdurate heart;
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yet didst thou never perceive it hammering about it with sore strokes and knocks, as if it would break and shiver it into a thousand pieces? Doubtless thou hast;
yet didst thou never perceive it hammering about it with soar Strokes and knocks, as if it would break and shiver it into a thousand Pieces? Doubtless thou hast;
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having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou dost traduce, or despise, or but undervalue that, upon any seeming pretence whatsoever,
having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou dost traduce, or despise, or but undervalue that, upon any seeming pretence whatsoever,
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for which thou hast such a strong witness in thine own heart, from the experience of the unresisted power of it, that it is indeed the word of God, and not the breath of sinful man.
for which thou hast such a strong witness in thine own heart, from the experience of the unresisted power of it, that it is indeed the word of God, and not the breath of sinful man.
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and God hence taketh occasion to be so gracious to Ahab, as (though not wholly to remove, yet) to suspend and adjourn the judgment for a time. ( Seest thou how Ahab is humbled before me? because he humbleth himself before me, I will not bring the evil in his days, &c.) And here must Gods Holiness be brought unto a trial before the Bar of carnal reason,
and God hence Takes occasion to be so gracious to Ahab, as (though not wholly to remove, yet) to suspend and adjourn the judgement for a time. (See thou how Ahab is humbled before me? Because he Humbleth himself before me, I will not bring the evil in his days, etc.) And Here must God's Holiness be brought unto a trial before the Bar of carnal reason,
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his soul cannot away with the Oblations and new Moons, and solemn Feasts of men that have their hands full of blood; no not though they make many Prayers, and tender them with behaviour of greatest devotion, stretching out their hands towards heaven,
his soul cannot away with the Oblations and new Moons, and solemn Feasts of men that have their hands full of blood; no not though they make many Prayers, and tender them with behaviour of greatest devotion, stretching out their hands towards heaven,
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with which holiness and purity how can it stand to accept and reward (as here he seemeth to do) the counterfeit humiliation of such a wretched Hypocrite as now we suppose Ahab to be.
with which holiness and purity how can it stand to accept and reward (as Here he seems to do) the counterfeit humiliation of such a wretched Hypocrite as now we suppose Ahab to be.
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and for any thing I know never gain-said by any) that Ahab, not only before, and after, but even in the act and at the instant of this humiliation, was an hypocrite. Let it be granted secondly, (which is the thing urged in the doubt) that this humiliation of his, being performed but in hypocrisie, was not acceptable to God,
and for any thing I know never gainsaid by any) that Ahab, not only before, and After, but even in the act and At the instant of this humiliation, was an hypocrite. Let it be granted secondly, (which is the thing urged in the doubt) that this humiliation of his, being performed but in hypocrisy, was not acceptable to God,
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at least so far forth, as a thing less evil may in comparison of a worse thing be termed good. And then are we to know fourthly, that it may stand with Gods holiness, as it doth with his goodness and justice, to reward outward good things with outward good things;
At least so Far forth, as a thing less evil may in comparison of a Worse thing be termed good. And then Are we to know fourthly, that it may stand with God's holiness, as it does with his Goodness and Justice, to reward outward good things with outward good things;
and moral and temporary graces with worldly and temporal blessings: as here he rewardeth Ahab 's temporary and external humiliation, with an outward temporal favour, viz. the adjourning of an outward temporal judgment.
and moral and temporary graces with worldly and temporal blessings: as Here he Rewardeth Ahab is temporary and external humiliation, with an outward temporal favour, viz. the adjourning of an outward temporal judgement.
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This is proved unto us first, from the general course of Gods justice; and his promise grounded upon that justice, to reward every man according to his works.
This is proved unto us First, from the general course of God's Justice; and his promise grounded upon that Justice, to reward every man according to his works.
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To which justice of his, and to which promise of his it is agreeable, as to recompense Spiritual good things, with Eternal, so to recompense Moral good thing with Temporal rewards. 2. From special express warrant of Scripture.
To which Justice of his, and to which promise of his it is agreeable, as to recompense Spiritual good things, with Eternal, so to recompense Moral good thing with Temporal rewards. 2. From special express warrant of Scripture.
In Matth. 6. Christ saith of Hypocrites more than once, that they have their reward. As in the doing of their seeming good works, they aim especially at the vain praise and commendation of men:
In Matthew 6. christ Says of Hypocrites more than once, that they have their reward. As in the doing of their seeming good works, they aim especially At the vain praise and commendation of men:
yet they have their reward (such as it is, and all they are like to have) here upon earth. 3. From particular examples of such as have been temporally rewarded for temporal graces. To omit Heathens, as Aristides, Cyrus, &c. for Iustice; Bias, Diogenes, &c. for contempt of the world;
yet they have their reward (such as it is, and all they Are like to have) Here upon earth. 3. From particular Examples of such as have been temporally rewarded for temporal graces. To omit heathens, as Aristides, Cyrus, etc. for justice; Bias, Diogenes, etc. for contempt of the world;
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partly by temporal blessings upon themselves and their posterity, partly by the removal or adjournal of temporal punishments, which otherwise had speedily overtaken them.
partly by temporal blessings upon themselves and their posterity, partly by the removal or adjournal of temporal punishments, which otherwise had speedily overtaken them.
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such as are employed by him for the bringing about of his most holy and secret purposes, Citra rationem finis, aut eorum quae ad finem, in the doing of such things as they do without the least mixture (in their own purpose and intent) of any respect at all to God or his ends,
such as Are employed by him for the bringing about of his most holy and secret Purposes, Citra rationem finis, Or Their Quae ad finem, in the doing of such things as they do without the least mixture (in their own purpose and intent) of any respect At all to God or his ends,
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but meerly for the satisfying of their own corrupt lusts, and the atchieving of their own private ends. A notable example whereof we have, in Gods dealing with Nebuchadnezzar in Ezek. 29, where the word of the Lord cometh to Ezekiel, saying, Son of man, Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus:
but merely for the satisfying of their own corrupt Lustiest, and the achieving of their own private ends. A notable Exampl whereof we have, in God's dealing with Nebuchadnezzar in Ezekiel 29, where the word of the Lord comes to Ezekielem, saying, Son of man, Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyre:
In which place we see Egypt is given to Nebuchadnezzar, as a reward for the service he did against Tyrus; because therein (though he neither intended any such thing,
In which place we see Egypt is given to Nebuchadnezzar, as a reward for the service he did against Tyre; Because therein (though he neither intended any such thing,
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though with strong and predominant mixture of their own corrupt appetites and ends therewith? Now the Reasons, why God should thus outwardly reward the outward works of Hypocrites, are:
though with strong and predominant mixture of their own corrupt appetites and ends therewith? Now the Reasons, why God should thus outwardly reward the outward works of Hypocrites, Are:
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for whose good especially (next under his own glory ) all the passages of his divine providence both upon them and others are disposed in such sort as they are:
for whose good especially (next under his own glory) all the passages of his divine providence both upon them and Others Are disposed in such sort as they Are:
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is it not either for their own, or for their works sake as if he either accepted their Persons, or approved their Obedience. No, it is but Lex talionis: he dealeth with them, as they deal with him.
is it not either for their own, or for their works sake as if he either accepted their Persons, or approved their obedience. No, it is but Lex Talionis: he deals with them, as they deal with him.
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They do him but eye service, and he giveth them but eye wages. Indeed, God can neither be deceived nor deceive: yet as they would deceive God in their service with such obedience as falleth short of true obedience: so they are deceived in their pay from him, with such blessings as fall short of true blessings. And all this may well stand with Gods both Iustice and Holiness. Secondly, it appeareth from the premises, that Gods thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, giveth no warrant nor strength at all, either to that Popish corrupt doctrine of Meritum congrui, in deserving the first grace by the right use of Naturals; or to that rotten principle and foundation of the whole frame of Pelagianism, [ Facienti quod in se est, Deus non potest, non debet, deuegare gratiam.
They do him but eye service, and he gives them but eye wages. Indeed, God can neither be deceived nor deceive: yet as they would deceive God in their service with such Obedience as falls short of true Obedience: so they Are deceived in their pay from him, with such blessings as fallen short of true blessings. And all this may well stand with God's both justice and Holiness. Secondly, it appears from the premises, that God's thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, gives no warrant nor strength At all, either to that Popish corrupt Doctrine of Merit congrui, in deserving the First grace by the right use of Naturals; or to that rotten principle and Foundation of the Whole frame of Pelagianism, [ Facienti quod in se est, Deus non potest, non debet, deuegare gratiam.
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we see God rewardeth even false, and outward, and seeming graces, natural and moral good things, with outward and temporal favours. And all this is most agreeable to his infinite both Iustice and Mercy; and may stand with the infinite Purity and Holiness of his nature.
we see God Rewardeth even false, and outward, and seeming graces, natural and moral good things, with outward and temporal favours. And all this is most agreeable to his infinite both justice and Mercy; and may stand with the infinite Purity and Holiness of his nature.
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to bind him to reward the outward and sinful works of Hypocrites, (for the best natural or moral works without grace, are but such) with true saving Grace, and inward sanctification.
to bind him to reward the outward and sinful works of Hypocrites, (for the best natural or moral works without grace, Are but such) with true Saving Grace, and inward sanctification.
and to arm thee against this so common and universal a temptation: if thou shalt see fools on horseback; ungodly ones laden with wealth, with honour, with ease;
and to arm thee against this so Common and universal a temptation: if thou shalt see Fools on horseback; ungodly ones laden with wealth, with honour, with ease;
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For as he rewardeth those few good things that are in evil men, with these temporal benefits, for whom yet (in his Iustice ) he reserveth eternal damnation, as the due wages (by that Iustice ) of their graceless impenitency:
For as he Rewardeth those few good things that Are in evil men, with these temporal benefits, for whom yet (in his justice) he reserveth Eternal damnation, as the due wages (by that justice) of their graceless impenitency:
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so he punisheth those remnants of sin that are in Godly men, with these temporal afflictions; for whom yet (in his mercy ) he reserveth Eternal salvation, as the due wages (yet by that mercy only) of their Faith, and Repentance, and holy Obedience.
so he Punisheth those remnants of since that Are in Godly men, with these temporal afflictions; for whom yet (in his mercy) he reserveth Eternal salvation, as the due wages (yet by that mercy only) of their Faith, and Repentance, and holy obedience.
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As Abraham said to the rich glutton in the Parable, Luke 19. (e) Son remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted and thou art tormented. As if he had said;
As Abraham said to the rich glutton in the Parable, Lycia 19. (e) Son Remember that thou in thy lifetime Received thy good things, and likewise Lazarus evil things: but now he is comforted and thou art tormented. As if he had said;
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and now there remaineth for thee nothing, but the full punishment of thine ungodliness there in Hell: But as for Lazarus he hath had the chastisement of his infirmities on earth already;
and now there remains for thee nothing, but the full punishment of thine ungodliness there in Hell: But as for Lazarus he hath had the chastisement of his infirmities on earth already;
and now remaineth for him nothing, but the full reward of his godliness here in Heaven. Thus the meditation of this Doctrine yieldeth good Comfort against temporal afflictions.
and now remains for him nothing, but the full reward of his godliness Here in Heaven. Thus the meditation of this Doctrine yieldeth good Comfort against temporal afflictions.
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Here is yet a third Comfort, and that of the three the greatest, unto the godly, in the firm assurance of their Eternal reward. It is one of the Reasons why God temporally rewardeth the unsound obedience of natural, carnal,
Here is yet a third Comfort, and that of the three the greatest, unto the godly, in the firm assurance of their Eternal reward. It is one of the Reasons why God temporally Rewardeth the unsound Obedience of natural, carnal,
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and sincere obedience. Doth God reward Ahab's temporary Humiliation? and will he not much more reward thy hearty and unfeigned repentance? Have the Hypocrites their reward? and canst thou doubt of thine? This was the very ground of all that comfort, wherewith the Prodigal son sustained his heart and hope;
and sincere Obedience. Does God reward Ahab's temporary Humiliation? and will he not much more reward thy hearty and unfeigned Repentance? Have the Hypocrites their reward? and Canst thou doubt of thine? This was the very ground of all that Comfort, wherewith the Prodigal son sustained his heart and hope;
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Every temporal blessing bestowed upon the wicked, ought to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter, Abraham gave gifts to the Sons of his Concubines; and sent them away:
Every temporal blessing bestowed upon the wicked, ought to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter, Abraham gave Gifts to the Sons of his Concubines; and sent them away:
but his only son Isaac he kept with him, and gave him all that he had. Right so, God giveth temporal gifts to Hypocrites and Cast-aways, who are bastards,
but his only son Isaac he kept with him, and gave him all that he had. Right so, God gives temporal Gifts to Hypocrites and Castaways, who Are bastards,
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and not sons; (and not sons of the freewoman, not sons of promise, not born after the spirit:) and that is their portion; when they have gotten that, they have gotten all they are like to have:
and not Sons; (and not Sons of the freewoman, not Sons of promise, not born After the Spirit:) and that is their portion; when they have got that, they have got all they Are like to have:
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But as for the Inheritance; he reserveth that for his dear Children, the godly, who are Born after the Spirit, and Heirs according to promise: on these he bestoweth all that ever he hath, ( all things are theirs; ) for on them he bestoweth his Son the heir of all things, in whom are hid all the treasures of all good things,
But as for the Inheritance; he reserveth that for his dear Children, the godly, who Are Born After the Spirit, and Heirs according to promise: on these he bestoweth all that ever he hath, (all things Are theirs;) for on them he bestoweth his Son the heir of all things, in whom Are hid all the treasures of all good things,
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for thy dear Son 's sake Jesus Christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us.
for thy dear Son is sake jesus christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us.
and eternal Lord God, be ascribed by us and all thy faithful people throughout the world, the whole kingdom, power and glory, for ever and ever. Amen, Amen. AD POPULUM. The Second Sermon.
and Eternal Lord God, be ascribed by us and all thy faithful people throughout the world, the Whole Kingdom, power and glory, for ever and ever. Amen, Amen. AD POPULUM. The Second Sermon.
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Here is mercy, in but threatning the punishment, when he might have inflicted it; and more mercy in not inflicting the punishment when he had threatned it.
Here is mercy, in but threatening the punishment, when he might have inflicted it; and more mercy in not inflicting the punishment when he had threatened it.
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as to make any large Repetition of the Particulars which were observ'd the last time from the consideration of Ahab's Person and Condition, (who was but an Hypocrite) taken joyntly with his present Carriage, together with the Occasion and Success thereof.
as to make any large Repetition of the Particulars which were observed the last time from the consideration of Ahab's Person and Condition, (who was but an Hypocrite) taken jointly with his present Carriage, together with the Occasion and Success thereof.
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From all which was noted, first, That there might be even in Hypocrites an Outward formal Humiliation; secondly, the Power and Efficacy of the Word of God able to humble an Oppressing Ahab; thirdly, the boundless Mercy of God, in not suffering the Outward formal Humiliation of an ungodly Hypocrite to pass altogether unrewarded. All this the last time;
From all which was noted, First, That there might be even in Hypocrites an Outward formal Humiliation; secondly, the Power and Efficacy of the Word of God able to humble an Oppressing Ahab; Thirdly, the boundless Mercy of God, in not suffering the Outward formal Humiliation of an ungodly Hypocrite to pass altogether unrewarded. All this the last time;
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by occasion of those first Clauses in the Verse, [ Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not — ] We are now next to consider of the Great Favour, which it pleased God to shew to Ahab upon his humiliation; what it was, and wherein it consisted.
by occasion of those First Clauses in the Verse, [ See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not — ] We Are now next to Consider of the Great Favour, which it pleased God to show to Ahab upon his humiliation; what it was, and wherein it consisted.
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The Evil which God now promiseth he will not bring [ I will not bring the evil in his days, ] is that which in vers. 21. he had threatned he would bring upon Ahab and upon his house, [ Behold, I will bring evil upon thee,
The Evil which God now promises he will not bring [ I will not bring the evil in his days, ] is that which in vers. 21. he had threatened he would bring upon Ahab and upon his house, [ Behold, I will bring evil upon thee,
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and will make thy house like the house of Jeroboam the Son of Nebat, and like the house of Baasha the Son of Abijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin.
and will make thy house like the house of Jeroboam the Son of Nebat, and like the house of Baasha the Son of Abijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to since.
God who is rich in mercy, and delighteth to be stiled the God of mercies, and the Father of mercies, abundantly manifesteth his mercy, in dealing thus graciously with one that deserved it so little.
God who is rich in mercy, and delights to be styled the God of Mercies, and the Father of Mercies, abundantly manifesteth his mercy, in dealing thus graciously with one that deserved it so little.
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Search the Scriptures, and say if things run not thus, as in the most ordinary course: God commandeth, and Man disobeyeth: Man disobeyeth, and God threatneth: God threatneth, and man repenteth: Man repenteth, and God forbeareth.
Search the Scriptures, and say if things run not thus, as in the most ordinary course: God commands, and Man disobeyeth: Man disobeyeth, and God threatens: God threatens, and man Repenteth: Man Repenteth, and God forbeareth.
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for the most part proportionably to the truth and measure of their repentance, but howsoever always so far forth as in his infinite wisdom he hath thought good:
for the most part proportionably to the truth and measure of their Repentance, but howsoever always so Far forth as in his infinite Wisdom he hath Thought good:
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A course which God hath in some sort bound himself unto, and which he often and openly professeth he will hold. Two remarkable testimonies (among sundry other) shall suffice us to have proposed at this time,
A course which God hath in Some sort bound himself unto, and which he often and openly Professes he will hold. Two remarkable testimonies (among sundry other) shall suffice us to have proposed At this time,
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but to punish, and take vengeance, is opu• alienum, as some expound that in Esay 28. his strange work, his strange act, a thing he taketh no pleasure in.
but to Punish, and take vengeance, is opu• Alienum, as Some expound that in Isaiah 28. his strange work, his strange act, a thing he Takes no pleasure in.
Vivo nolo — in Ezek. 33. As I live, saith the Lord God, I have no pleasure in the death of the wicked, &c. As the Bee laboureth busily all the day long,
Vivo nolo — in Ezekiel 33. As I live, Says the Lord God, I have no pleasure in the death of the wicked, etc. As the Bee Laboureth busily all the day long,
unless she be ill provoked: so God bestirreth himself, and his bowels yern within him, to shew compassion, [ Oh Ephraim what shall I do unto thee? O Iudah,
unless she be ill provoked: so God bestirreth himself, and his bowels yern within him, to show compassion, [ O Ephraim what shall I do unto thee? O Iudah,
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Oh Ierusalem, Ierusalem, that killest the Prophets — how oft would I, &c. How shall I give thee up, Ephraim? — my heart is turned within me; my repentings are kindled together.
O Ierusalem, Ierusalem, that Killest the prophets — how oft would I, etc. How shall I give thee up, Ephraim? — my heart is turned within me; my repentings Are kindled together.
first to send Heralds to proclaim it, ( Bellum indicere ne inferrent ) to the end, that if they would make their peace by submission, they might prevent the war, nor so only,
First to send Heralds to proclaim it, (Bellum indicere ne inferrent) to the end, that if they would make their peace by submission, they might prevent the war, nor so only,
but be written also in albo amicorum, enrolled as their friends and Confederates, So God sendeth his Heralds the Prophets, to threaten vengeance against sinners:
but be written also in Albo amicorum, enrolled as their Friends and Confederates, So God sends his Heralds the prophets, to threaten vengeance against Sinners:
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and as Uzzah, and Ananias and Sapphira, and some few others whom God picked out to shew exemplary judgment upon, were strucken dead upon the sudden for their transgressions:
and as Uzzah, and Ananias and Sapphira, and Some few Others whom God picked out to show exemplary judgement upon, were strucken dead upon the sudden for their transgressions:
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and then proceed to the Uses. If God thus revoke his Threatnings, it seemeth he either before meant not what he spake, when he threatned; or else after when he revoketh, repenteth of what he meant; either of which to imagine, far be it from every Christian heart;
and then proceed to the Uses. If God thus revoke his Threatenings, it seems he either before meant not what he spoke, when he threatened; or Else After when he revoketh, Repenteth of what he meant; either of which to imagine, Far be it from every Christian heart;
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since the one maketh God a dissembler, the other a changling; the one chargeth him with falshood, the other with lightness. And yet the Scriptures sometimes speak of God,
since the one makes God a dissembler, the other a changeling; the one charges him with falsehood, the other with lightness. And yet the Scriptures sometime speak of God,
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and for the most part, such like affections are given him in such places, as endeavour to set forth to the most life his great mercy and kindness to sinful mankind.
and for the most part, such like affections Are given him in such places, as endeavour to Set forth to the most life his great mercy and kindness to sinful mankind.
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We all know, we cannot indeed give God any greater glory than the glory of his Mercy: yet must know withal, that God is not so needy of means to work out his own glory,
We all know, we cannot indeed give God any greater glory than the glory of his Mercy: yet must know withal, that God is not so needy of means to work out his own glory,
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We are therefore to lay this as a firm ground and infallible, that our God is both truly Unchangeable, and unchangeably True, The strength of Israel is not as man, that he should lye;
We Are Therefore to lay this as a firm ground and infallible, that our God is both truly Unchangeable, and unchangeably True, The strength of Israel is not as man, that he should lie;
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his words are not Yea and Nay, neither doth he use lightness. But his words are, Yea and Amen; and himself yesterday, and to day, and the same for ever:
his words Are not Yea and Nay, neither does he use lightness. But his words Are, Yea and Amen; and himself yesterday, and to day, and the same for ever:
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which, so far as we could reasonably conjecture by his words, or works, or our deserts, or otherwise, seemed to us to have been his purpose to have done.
which, so Far as we could reasonably conjecture by his words, or works, or our deserts, or otherwise, seemed to us to have been his purpose to have done.
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An assertion unbeseeming an ingenuous Pagan; and to be for ever abhorred and held accursed by every soul that professeth it self Christian. Admit this once:
an assertion unbeseeming an ingenuous Pagan; and to be for ever abhorred and held accursed by every soul that Professes it self Christian. Admit this once:
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and let Man, yea and the Devil too, be true, and only God a lyar. Leave we him therefore to the judgment of that great God, whom he hath blasphemed; and seek we better satisfaction.
and let Man, yea and the devil too, be true, and only God a liar. Leave we him Therefore to the judgement of that great God, whom he hath blasphemed; and seek we better satisfaction.
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That of Aquinas and the Schoolmen, is true, but subtil: that God doth sometimes Velle mutationem, though he doth never Mutare voluntatem; that though he never changeth his will,
That of Aquinas and the Schoolmen, is true, but subtle: that God does sometime Velle mutationem, though he does never Mutare voluntatem; that though he never changes his will,
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That which is plainest, and giveth fullest satisfaction, and whereinto the answers of Gregory and Aquinas, and the rest, (as many as have spoken with any truth and pertinency to the point) in the last resolution fall; is briefly this.
That which is Plainest, and gives Fullest satisfaction, and whereinto the answers of Gregory and Aquinas, and the rest, (as many as have spoken with any truth and pertinency to the point) in the last resolution fallen; is briefly this.
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All Gods Promises, how absolutely soever expressed, are made sub conditione Obedientiae: and all his Threatnings (how absolutely soever expressed) sub conditione Impoenitentiae. And these Conditions, viz. of continuing in Obedience in all Promises; and of continuing in Impenitency, in all Threatnings, are to be understood of course;
All God's Promises, how absolutely soever expressed, Are made sub condition Obedientiae: and all his Threatenings (how absolutely soever expressed) sub condition Impoenitentiae. And these Conditions, viz. of Continuing in obedience in all Promises; and of Continuing in Impenitency, in all Threatenings, Are to be understood of course;
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Where Almighty God plainly teacheth us, that we ought so to conceive of all his Threatnings, be they never so peremptorily set down, (as what more peremptory than this, Thou shalt surely die? ) as that he may reserve to himself a power of Revocation in case the Parties threatned repent. The Examples make it plain.
Where Almighty God plainly Teaches us, that we ought so to conceive of all his Threatenings, be they never so peremptorily Set down, (as what more peremptory than this, Thou shalt surely die?) as that he may reserve to himself a power of Revocation in case the Parties threatened Repent. The Examples make it plain.
Abimelech shall die for taking Sarah: understand it; unless he restore her. Forty days, and Nineveh shall be destroyed: understand it with this Reservation;
Abimelech shall die for taking Sarah: understand it; unless he restore her. Forty days, and Nineveh shall be destroyed: understand it with this Reservation;
For God having in Ierem. 18. and Ezek. 33. and elsewhere, instructed us in the general, that all his Threatnings are to be understood with such clauses and conditions, and reservations;
For God having in Jeremiah 18. and Ezekiel 33. and elsewhere, instructed us in the general, that all his Threatenings Are to be understood with such clauses and conditions, and reservations;
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and to common intendment understood, [ Rebus sic stantibus; things standing and continuing as now they are ▪ ] so as if a man make a Promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim some such unexpected Accident befal,
and to Common intendment understood, [ Rebus sic stantibus; things standing and Continuing as now they Are ▪ ] so as if a man make a Promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim Some such unexpected Accident befall,
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And that God's Threatnings, as de jure they ought to be by us when we hear them, so de facto they were understood by him when he made them, with a secret clause of reservation and exception in case of Repentance; appeareth by the usual practice of many upon such threatnings, and the use they made of them.
And that God's Threatenings, as de jure they ought to be by us when we hear them, so de facto they were understood by him when he made them, with a secret clause of reservation and exception in case of Repentance; appears by the usual practice of many upon such threatenings, and the use they made of them.
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Where he spareth in the end, it is most certain he ever meant to spare from the beginning: but that his everlasting purpose is part of his secret counsel, and unrevealed will; which as we cannot learn;
Where he spares in the end, it is most certain he ever meant to spare from the beginning: but that his everlasting purpose is part of his secret counsel, and unrevealed will; which as we cannot Learn;
So then God, to bring those men to Repentance whom he meaneth to spare, in his Word and by his Messengers denounceth against them such Iudgments as their sins have deserved,
So then God, to bring those men to Repentance whom he means to spare, in his Word and by his Messengers Denounceth against them such Judgments as their Sins have deserved,
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denounceth them I say absolutely and in a peremptory form, without any express Clause of Reservation or Exception, the more to terrifie and affright them,
Denounceth them I say absolutely and in a peremptory from, without any express Clause of Reservation or Exception, the more to terrify and affright them,
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it is a glorious illustration of his Mercy, but without the least impeachment of his Truth. Here is something for the Distressed, something for the Secure, something for All to learn.
it is a glorious illustration of his Mercy, but without the least impeachment of his Truth. Here is something for the Distressed, something for the Secure, something for All to Learn.
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Canst thou gather hope from the chiding of thy Earthly Father, and wilt thou find no comfort in the chidings and threatnings of thy Heavenly Father? whose bowels of tender compassion to usward are so much larger, than any Earthly Parents can be;
Canst thou gather hope from the chiding of thy Earthly Father, and wilt thou find no Comfort in the chidings and threatenings of thy Heavenly Father? whose bowels of tender compassion to usward Are so much larger, than any Earthly Parents can be;
but who am I, will some disconsolate soul say, that I should make Gods Threatnings void? or what my Repentance, that it should cancel the Oracles of Truth, or reverse the Sentence of the eternal Judge? Poor distressed soul, that thus disputest against thine own peace,
but who am I, will Some disconsolate soul say, that I should make God's Threatenings void? or what my Repentance, that it should cancel the Oracles of Truth, or reverse the Sentence of the Eternal Judge? Poor distressed soul, that thus Disputes against thine own peace,
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yea rather then are they of all other times most effectual: for then do they most of all accomplish their proper End, and the thing for which they were intended, in thy Amendment. Neither let his Truth make thee despair;
yea rather then Are they of all other times most effectual: for then do they most of all accomplish their proper End, and the thing for which they were intended, in thy Amendment. Neither let his Truth make thee despair;
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which condition if thou on thy part faithfully perform, the Judgment shall be turned away, and yet God's Truth no whit impaired. This for the Distressed.
which condition if thou on thy part faithfully perform, the Judgement shall be turned away, and yet God's Truth no whit impaired. This for the Distressed.
Gods Threatnings are in this respect as all his other words are, sure and stedfast; and such as Shall never return void, but accomplish that for which they were sent:
God's Threatenings Are in this respect as all his other words Are, sure and steadfast; and such as Shall never return void, but accomplish that for which they were sent:
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either Repent, or Suffer. There is a generation of men, that (as Moses complaineth) When they hear the words of Gods curse, bless themselves in their hearts,
either repent, or Suffer. There is a generation of men, that (as Moses Complaineth) When they hear the words of God's curse, bless themselves in their hearts,
that (as Saint Peter complaineth) Walk after their own lusts, and scoffingly just at Gods judgments, saying; Where is the promise of his coming? But let such secure and carnal scoffers be assured, that howsoever others speed, they shall never go unpunished:
that (as Saint Peter Complaineth) Walk After their own Lustiest, and scoffingly just At God's Judgments, saying; Where is the promise of his coming? But let such secure and carnal scoffers be assured, that howsoever Others speed, they shall never go unpunished:
St. Paul telleth such men ▪ That by despising the riches of his goodness and forbearance, they do but treasure up unto themselves wrath against the great day of wrath, and of the revelation of the righteous judgment of God.
Saint Paul Telleth such men ▪ That by despising the riches of his Goodness and forbearance, they do but treasure up unto themselves wrath against the great day of wrath, and of the Revelation of the righteous judgement of God.
If when God threatneth, thou layest aside his Truth, and presumest on his bare Mercy; when he punisheth, take heed he do not cry quittance with thee, by laying aside his Mercy, and manifesting his bare Truth. God is patient and merciful. Patience will bear much, Mercy forbear much;
If when God threatens, thou layest aside his Truth, and Presumest on his bore Mercy; when he Punisheth, take heed he do not cry quittance with thee, by laying aside his Mercy, and manifesting his bore Truth. God is patient and merciful. Patience will bear much, Mercy forbear much;
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but being scorned, provoked, and dared, Patience it self turneth furious, and Mercy it self cruel. It is Mercy that threatneth, it is Iustice that punisheth. Mercy hath the first turn,
but being scorned, provoked, and dared, Patience it self turns furious, and Mercy it self cruel. It is Mercy that threatens, it is justice that Punisheth. Mercy hath the First turn,
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But if, careless and secure, we slip the opportunity, and neglect the time of Mercy; the next turn belongeth to Iustice, which will render Iudgment without Mercy, to them that forgat God, and despised his Mercy. That, for the Secure.
But if, careless and secure, we slip the opportunity, and neglect the time of Mercy; the next turn belongeth to justice, which will render Judgement without Mercy, to them that forgot God, and despised his Mercy. That, for the Secure.
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Now, thirdly, and generally, for All. What God hath joyned together, let no man put asunder. God hath purposely in his threats joyned and tempered Mercy and Truth together, that we might take them together, and profit by them together.
Now, Thirdly, and generally, for All. What God hath joined together, let no man put asunder. God hath purposely in his Treats joined and tempered Mercy and Truth together, that we might take them together, and profit by them together.
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Either of these single, though not through any malignant quality in themselves, (God forbid we should think so) yet through the corrupt temperature of our Souls, becometh rank and deadly Poison to us.
Either of these single, though not through any malignant quality in themselves, (God forbid we should think so) yet through the corrupt temperature of our Souls, Becometh rank and deadly Poison to us.
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Take Mercy without Truth, as a cold Poison it benummeth us, and maketh us stupid with careless security. Take Truth without Mercy, as a hot Poison it scaldeth us,
Take Mercy without Truth, as a cold Poison it benumbeth us, and makes us stupid with careless security. Take Truth without Mercy, as a hight Poison it scaldeth us,
and upright, and steddy, as the ballast and sail do the ship, that for all the rough waves and weather that encountereth her in the troublesom sea of this World, she miscarrieth not,
and upright, and steady, as the ballast and sail do the ship, that for all the rough waves and weather that encountereth her in the troublesome sea of this World, she miscarrieth not,
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Yet his threatnings are but conditional, let us not despair of forbearance; but hope, although he hath threatened, that yet if we repent he will spare us.
Yet his threatenings Are but conditional, let us not despair of forbearance; but hope, although he hath threatened, that yet if we Repent he will spare us.
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as far as Nature ( enlightened, but unrenewed ) could lead them; and found it effectual to procure them, at the least, some forbearance of threatned Judgments,
as Far as Nature (enlightened, but unrenewed) could led them; and found it effectual to procure them, At the least, Some forbearance of threatened Judgments,
Thus have you heard three Uses made of God's mercy in revoking, joyned with his truth in performing what he threatneth. One, to chear up the distressed, that he despair not when God threatneth:
Thus have you herd three Uses made of God's mercy in revoking, joined with his truth in performing what he threatens. One, to cheer up the distressed, that he despair not when God threatens:
another, to shake up the secure, that he dispise not, when God threatneth: a third, to quicken up all, that they believe and repent, when God threatneth.
Another, to shake up the secure, that he despise not, when God threatens: a third, to quicken up all, that they believe and Repent, when God threatens.
and that is, to instruct us for the understanding of God's Promises. For contraries (as Promises and Threatnings are) being of the like kind and reason either with other, do mutually give and take light either to and from other.
and that is, to instruct us for the understanding of God's Promises. For contraries (as Promises and Threatenings Are) being of the like kind and reason either with other, do mutually give and take Light either to and from other.
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Now look on those Threatnings again, which we have already found to be true, but withal, conditional, and such as must be ever understood with a clause of reservation or exception.
Now look on those Threatenings again, which we have already found to be true, but withal, conditional, and such as must be ever understood with a clause of reservation or exception.
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It is so also in the Promises of God; they are true, but yet conditional, and so they must ever be understood with a conditional clause. The exception there to be understood, is Repentance; and the Condition here, Obedience. What God threatneth to do unto us, absolutely in words, the meaning is, he will do it, unless we repent and amend:
It is so also in the Promises of God; they Are true, but yet conditional, and so they must ever be understood with a conditional clause. The exception there to be understood, is Repentance; and the Condition Here, obedience. What God threatens to do unto us, absolutely in words, the meaning is, he will do it, unless we Repent and amend:
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And for so much as this Clause is to be understood of course in all God 's Promises, we may not charge him with breach of Promise, though after he do not really perform that to us, which the letter of his Promise did import,
And for so much as this Clause is to be understood of course in all God is Promises, we may not charge him with breach of Promise, though After he do not really perform that to us, which the Letter of his Promise did import,
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Wouldst thou know then, how thou art to entertain God's Promises, and with what assurance to expect them? I answer, With a confident and obedient heart.
Wouldst thou know then, how thou art to entertain God's Promises, and with what assurance to expect them? I answer, With a confident and obedient heart.
Confident, because he is true, that hath promised; Obedient, because that is the condition under which he hath promised. Here is a curb then for those mens Presumption, who living in sin,
Confident, Because he is true, that hath promised; Obedient, Because that is the condition under which he hath promised. Here is a curb then for those men's Presumption, who living in since,
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If such men ever had any seeming interest in Gods Promises; the interest they had, they had but by Contract and Covenant; and that Covenant, whether either of the two it was, Law or Gospel, it was conditional. The Covenant of the Law wholly, and à priori, conditional;
If such men ever had any seeming Interest in God's Promises; the Interest they had, they had but by Contract and Covenant; and that Covenant, whither either of the two it was, Law or Gospel, it was conditional. The Covenant of the Law wholly, and à priori, conditional;
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Let dirty Swine wallow in their own filth, these rich Pearls are not for them, they are too precious: let hungry Dogs glut themselves with their own vomit, the Childrens bread is not for them, it is too delicious. Let him that will be filthy be filthy still: the Promises of God are holy things, and belong to none but those that are holy, and desire to be holy still. For our selves, in a word;
Let dirty Swine wallow in their own filth, these rich Pearls Are not for them, they Are too precious: let hungry Dogs glut themselves with their own vomit, the Children's bred is not for them, it is too delicious. Let him that will be filthy be filthy still: the Promises of God Are holy things, and belong to none but those that Are holy, and desire to be holy still. For our selves, in a word;
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but withal, let us fear, (as the Apostle exhorteth, Heb. 4.) lest a Promise being left us, through disobedience or unbelief, any of us should seem to come short of it.
but withal, let us Fear, (as the Apostle exhorteth, Hebrew 4.) lest a Promise being left us, through disobedience or unbelief, any of us should seem to come short of it.
the magnifying of God's Mercy, and the clearing of his Truth in the revocation and suspension of threatned Iudgments, by occasion of these words [ I will not bring the evil.
the magnifying of God's Mercy, and the clearing of his Truth in the revocation and suspension of threatened Judgments, by occasion of these words [ I will not bring the evil.
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and used for that Execution ) in 4 King. 10. [ Know that there shall fall to the earth nothing of the word of the Lord, which the Lord spake concerning the house of Ahab;
and used for that Execution) in 4 King. 10. [ Know that there shall fallen to the earth nothing of the word of the Lord, which the Lord spoke Concerning the house of Ahab;
As if God had said, This wretched King hath provoked me, and pulled down a Curse from me upon his house, which it were but just to bring upon him and it without farther delay;
As if God had said, This wretched King hath provoked me, and pulled down a Curse from me upon his house, which it were but just to bring upon him and it without farther Delay;
but even to any soul) that hath not quite cast off all natural affection, to fore-think, and fore-know the future Calamities of his Country and Kindred Xerxes could not forbear weeping, beholding his huge Army that followed him, only to think, that within some few scores of years so many thousands of proper men would be all dead and rotten;
but even to any soul) that hath not quite cast off all natural affection, to forethink, and foreknow the future Calamities of his Country and Kindred Xerxes could not forbear weeping, beholding his huge Army that followed him, only to think, that within Some few scores of Years so many thousands of proper men would be all dead and rotten;
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and yet that a thing that must needs have happened by the necessity of Nature, if no sad Accident, or common Calamity should hasten the Accomplishment of it.
and yet that a thing that must needs have happened by the necessity of Nature, if no sad Accident, or Common Calamity should hasten the Accomplishment of it.
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The Declination of a Common-wealth, and the Funeral of a Kingdom, foreseen in the general corruption of manners, and Decay of Discipline, (the most certain Symptoms of a tottering State) have fetched Tears from the Eyes, and Blood from the Hearts of heathen Men zealously affected to their Country: How much more grief then must it needs be to them that acknowledge the true God, not only to foreknow the extraordinary Plagues,
The Declination of a Commonwealth, and the Funeral of a Kingdom, foreseen in the general corruption of manners, and Decay of Discipline, (the most certain Symptoms of a tottering State) have fetched Tears from the Eyes, and Blood from the Hearts of heathen Men zealously affected to their Country: How much more grief then must it needs be to them that acknowledge the true God, not only to foreknow the extraordinary Plagues,
though himself without Sin, and so no way accessary to the procuring of the evils that should ensue, could not yet but weep over the City of Ierusalem, when he beheld the present security, and the future ruine thereof.
though himself without since, and so no Way accessary to the procuring of the evils that should ensue, could not yet but weep over the city of Ierusalem, when he beheld the present security, and the future ruin thereof.
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When God had told Abraham, in Gen. 15. that his Seed should be a Stranger in a Land that was not theirs, meaning Egypt, where they should be kept under,
When God had told Abraham, in Gen. 15. that his Seed should be a Stranger in a Land that was not theirs, meaning Egypt, where they should be kept under,
and shalt be buried in a good old age, vers. 15. ] In Esay. 39. when Hezekiah heard from the mouth of the Prophet Isaiah, that all the treasures in the Lord's house should be carried into Babylon, and that his Sons, whom he should beget, should be taken away,
and shalt be buried in a good old age, vers. 15. ] In Isaiah. 39. when Hezekiah herd from the Mouth of the Prophet Isaiah, that all the treasures in the Lord's house should be carried into Babylon, and that his Sons, whom he should beget, should be taken away,
and comforted himself with this, that yet there should be Peace and Truth in his days, vers. 8. In 4 Kings 22. when Huldah had prophesied of the evil that God would bring upon the City of Ierusalem, and the whole Land of Iudah; in the Name of the Lord she pronounceth this as a Courtesie from the Lord unto good King Iosiah, [ Because they Heart was tender,
and comforted himself with this, that yet there should be Peace and Truth in his days, vers. 8. In 4 Kings 22. when Huldah had prophesied of the evil that God would bring upon the city of Ierusalem, and the Whole Land of Iudah; in the Name of the Lord she pronounceth this as a Courtesy from the Lord unto good King Josiah, [ Because they Heart was tender,
Indeed every man should have, and every good man hath an honest care of Posterity, would rejoice to see things setled well for them, would grieve to see things likely to go ill with them.
Indeed every man should have, and every good man hath an honest care of Posterity, would rejoice to see things settled well for them, would grieve to see things likely to go ill with them.
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When I am gone, let Heaven and Earth be jumbled again into their old Chaos; but he that mended it, with NONLATINALPHABET, yea, (saith he) whilst I live;
When I am gone, let Heaven and Earth be jumbled again into their old Chaos; but he that mended it, with, yea, (Says he) while I live;
Aristotle hath taught us better what reason taught him, that res posterorum pertinent ad defunctos, the good or evil of those that come after us, doth more than nothing concern us,
Aristotle hath taught us better what reason taught him, that Rest posterorum pertinent ad defunctos, the good or evil of those that come After us, does more than nothing concern us,
First, here is one Comfort, among many other, against the bitterness of temporal Death. If God cut thee off in the midst of thy days, and best of thy strength;
First, Here is one Comfort, among many other, against the bitterness of temporal Death. If God Cut thee off in the midst of thy days, and best of thy strength;
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Cast not therefore a lodning eye back upon Sodom, neither desire to linger in the plain, (it is but a valley of tears, and misery, ) but upto the mountain from whence cometh thy salvation, lest some evil overtake thee.
Cast not Therefore a lodning eye back upon Sodom, neither desire to linger in the plain, (it is but a valley of tears, and misery,) but upto the mountain from whence comes thy salvation, lest Some evil overtake thee.
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Possibly, that which thou thinkest an untimely death, may be to thee a double advantage; a great advantage in ushering thee so early into God's glorious presence, and some advantage too, in plucking thee so seasonably from God's imminent Iudgments. It is a favour to be taken away betimes,
Possibly, that which thou Thinkest an untimely death, may be to thee a double advantage; a great advantage in ushering thee so early into God's glorious presence, and Some advantage too, in plucking thee so seasonably from God's imminent Judgments. It is a favour to be taken away betimes,
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and merciful men are taken away, none considering that the righteous is taken away from the evil to come, Esa. 57. ] When God sendeth his Angel to pluck out his righteous Lots, what may Sodom expect but fire and brimstone to be rained down upon them? When he plucketh up the fairest and choicest flowers in his garden, and croppeth off the tops of the goodliest Poppies; who can think other,
and merciful men Are taken away, none considering that the righteous is taken away from the evil to come, Isaiah 57. ] When God sends his Angel to pluck out his righteous Lots, what may Sodom expect but fire and brimstone to be reigned down upon them? When he plucketh up the Fairest and Choicest flowers in his garden, and croppeth off the tops of the Goodliest Poppies; who can think other,
than that he meaneth to lay his Garden waste, and to turn it into a wild Wilderness? when he undermineth the main Pillars of the House, taketh away the very Props and Butteresses of Church and Common-weal;
than that he means to lay his Garden waste, and to turn it into a wild Wilderness? when he undermineth the main Pillars of the House, Takes away the very Props and Buttresses of Church and Commonweal;
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sweepeth away religious Princes, wise Senators, zealous Magistrates, painful Ministers, men of eminent Ranks, Gifts, or Example: Who can be secure, that either Church or Common-weal shall stand up long,
sweeps away religious Princes, wise Senators, zealous Magistrates, painful Ministers, men of eminent Ranks, Gifts, or Exampl: Who can be secure, that either Church or Commonweal shall stand up long,
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and malign, and disquiet, he it is that hath bailed you hitherto, and given you Protection. Despise not God's Patience and Long ▪ suffering, ye prophane ones; neither bless your selves in your ungodly ways,
and malign, and disquiet, he it is that hath bailed you hitherto, and given you Protection. Despise not God's Patience and Long ▪ suffering, you profane ones; neither bless your selves in your ungodly ways,
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and that weep and mourn in secret, and upon their beds, for your Abominations, whom you hate, and despise, and persecute, and defame, and account as the very Scum of the People,
and that weep and mourn in secret, and upon their Beds, for your Abominations, whom you hate, and despise, and persecute, and defame, and account as the very Scum of the People,
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nay, that would have pardoned Ierusalem, if in all the Streets and broad places thereof, replenished with a World of Idolaters, and Swearers, and Adulterers, and Oppressors, there had been found but one single man, that executed Iudgment, and sought the truth from his heart.
nay, that would have pardoned Ierusalem, if in all the Streets and broad places thereof, replenished with a World of Idolaters, and Swearers, and Adulterers, and Oppressors's, there had been found but one single man, that executed Judgement, and sought the truth from his heart.
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who seek to do them most Mischief of all others, who of all others seek to do them most good; thirsting most after their Destruction, who are the chiefest Instruments of their preservation. O foolish and mad World!
who seek to do them most Mischief of all Others, who of all Others seek to do them most good; thirsting most After their Destruction, who Are the chiefest Instruments of their preservation. Oh foolish and mad World!
and if thou knewest how to make use of this happiness, at least in this thy day, by honouring their persons, by procuring their safety and welfare, by following their examples, by praying for their continuance, thou mightest be still, and more, and ever happy.
and if thou Knewest how to make use of this happiness, At least in this thy day, by honouring their Persons, by procuring their safety and welfare, by following their Examples, by praying for their Continuance, thou Mightest be still, and more, and ever happy.
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if these men, that prolong thy peace, and prorogue thy destruction, be now despised in thy heart, in this day of thy peace, God is just, thou knowest not how soon they may be taken from thee;
if these men, that prolong thy peace, and prorogue thy destruction, be now despised in thy heart, in this day of thy peace, God is just, thou Knowest not how soon they may be taken from thee;
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Beseech we God the Father of mercies, for his dear Son Jesus Christ his sake, to shed his Holy Spirit into our hearts, that by his good Blessing upon us, that which hath been presently delivered agreeably to his holy Truth and Word, may take root downwards in our hearts,
Beseech we God the Father of Mercies, for his dear Son jesus christ his sake, to shed his Holy Spirit into our hearts, that by his good Blessing upon us, that which hath been presently Delivered agreeably to his holy Truth and Word, may take root downwards in our hearts,
and so to assist us ever with his Grace, that we may with humble confidence lay hold on his Mercies, with chearful reverence tremble at his Iudgments, by unfeigned Repentance turn from us what he hath threatned, and by unwearied Obedience assure unto us what he hath promised. To which Holy Father, Son, and Spirit, three Persons ▪ and, &c. AD POPULUM. The Third Sermon.
and so to assist us ever with his Grace, that we may with humble confidence lay hold on his mercies, with cheerful Reverence tremble At his Judgments, by unfeigned Repentance turn from us what he hath threatened, and by unwearied obedience assure unto us what he hath promised. To which Holy Father, Son, and Spirit, three Persons ▪ and, etc. AD POPULUM. The Third Sermon.
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3. And the Devolution of •t upon Iehoram: the two former having been already handled; the last only now remaineth to be considered of. In the prosecution whereof;
3. And the Devolution of •t upon Jehoram: the two former having been already handled; the last only now remains to be considered of. In the prosecution whereof;
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as might seem to lie upon it from this Act. And that in three respects ▪ accordingly as Iehoram, who standeth here punishable for Ahab 's sin, may be considered in a threefold reference to Ahab: that is to say, either relate, as the son of Ahab; or disparate, as another man from Ahab; or compara••, as a man not altogether so bad as Ahab. Now what Justice first to punish the Son for the Father? or indeed secondly, any one man fo• another? but most of all thirdly, the less Offender for the greater?
as might seem to lie upon it from this Act. And that in three respects ▪ accordingly as Jehoram, who Stands Here punishable for Ahab is since, may be considered in a threefold Referente to Ahab: that is to say, either relate, as the son of Ahab; or disparate, as Another man from Ahab; or compara••, as a man not altogether so bad as Ahab. Now what justice First to Punish the Son for the Father? or indeed secondly, any one man fo• Another? but most of all Thirdly, the less Offender for the greater?
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It is not a matter of so much difficulty, as at the first appearance it seemeth, to clear these doubts; if all things thereto appertaining be duly and distinctly considered.
It is not a matter of so much difficulty, as At the First appearance it seems, to clear these doubts; if all things thereto appertaining be duly and distinctly considered.
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The greatest trouble will be, (the things being of more variety than hardness) to sort them in such manner as that we may therein proceed orderly and without confusion.
The greatest trouble will be, (the things being of more variety than hardness) to sort them in such manner as that we may therein proceed orderly and without confusion.
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for the better guiding of our Judgments, first, to lay down some Certainties, and then afterwards by them to measure out fit Resolutions to the Doubts;
for the better guiding of our Judgments, First, to lay down Some Certainties, and then afterwards by them to measure out fit Resolutions to the Doubts;
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for then how shall God judge the world? shall not the Iudge of all the earth do right? Indeed the Reasons of his Iustice oftentimes may be, oftentimes are unknown to us:
for then how shall God judge the world? shall not the Judge of all the earth do right? Indeed the Reasons of his justice oftentimes may be, oftentimes Are unknown to us:
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If in a deep point of Law, a learned discreet Iudge should upon sufficient grounds give sentence, flat contrary to what an ordinary by stander would think reason (as many times it falleth out;) it is not for the grieved party to complain of injustice done him:
If in a deep point of Law, a learned discreet Judge should upon sufficient grounds give sentence, flat contrary to what an ordinary by stander would think reason (as many times it falls out;) it is not for the grieved party to complain of injustice done him:
Right so, if in many things Gods Proceedings hold not proportion with those characters of Justice and Equity, which our weak and carnal reason would express;
Right so, if in many things God's Proceedings hold not proportion with those characters of justice and Equity, which our weak and carnal reason would express;
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because those matters of Law are such as fall within the comprehension of ordinary Reason; whereas the ways of God are far removed out of our sight, and advanced above our reach;
Because those matters of Law Are such as fallen within the comprehension of ordinary Reason; whereas the ways of God Are Far removed out of our sighed, and advanced above our reach;
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and besides, an Earthly Iudge is subject to misprison, mis-information, partiality, corruption, and sundry infirmities that may vitiate his Proceedings;
and beside, an Earthly Judge is Subject to Misprision, misinformation, partiality, corruption, and sundry infirmities that may vitiate his Proceedings;
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let us beware we measure not his ways by our ways; nor his works by our works: howsoever they seem to swerve from the Rules of our ways and works; yet still The Lord is righteous in all his ways,
let us beware we measure not his ways by our ways; nor his works by our works: howsoever they seem to swerve from the Rules of our ways and works; yet still The Lord is righteous in all his ways,
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Though we cannot fathom the deeps of his judgments, (for The Well is deep, and we have not wherewithal to draw;) yet let the assurance of the righteousness of all his proceedings stand firm and manifest as the mountains, which can neither be removed nor hid, but stand fast rooted for evermore.
Though we cannot fathom the deeps of his Judgments, (for The Well is deep, and we have not wherewithal to draw;) yet let the assurance of the righteousness of all his proceedings stand firm and manifest as the Mountains, which can neither be removed nor hid, but stand fast rooted for evermore.
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By temporal Evils, I understand all the poenal Evils of this life, that do or may befal us from our bodily Conception, to our bodily Deaths inclusivè; hunger, cold, nakedness, sicknesses, infirmities, discontents, reproaches, poverty, imprisonments, losses, crosses, distresses, death, and the rest;
By temporal Evils, I understand all the penal Evils of this life, that do or may befall us from our bodily Conception, to our bodily Death's inclusivè; hunger, cold, nakedness, Sicknesses, infirmities, discontents, Reproaches, poverty, imprisonments, losses, Crosses, Distresses, death, and the rest;
in a word, all that Sore travel, which God hath given to the sons of man, to be exercised therewith, and that Heavy Yoke which is upon the Sons of Adam, from the day that they go out of their Mothers Womb, till the day that they return to the Mother of all things.
in a word, all that Soar travel, which God hath given to the Sons of man, to be exercised therewith, and that Heavy Yoke which is upon the Sons of Adam, from the day that they go out of their Mother's Womb, till the day that they return to the Mother of all things.
and formally, a punishment, there are required these Three Conditions: 1. That it be painful, and grievous to suffer. 2. That it be inflicted for some fault. 3. That it be involuntary, and against the sufferers will.
and formally, a punishment, there Are required these Three Conditions: 1. That it be painful, and grievous to suffer. 2. That it be inflicted for Some fault. 3. That it be involuntary, and against the sufferers will.
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That which hath but the first of these three conditions, may be called after a sort (and truly too) Malum poenae, a kind of punishment. But NONLATINALPHABET,
That which hath but the First of these three conditions, may be called After a sort (and truly too) Malum Poenae, a kind of punishment. But,
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but for that, there are withal other Ends, and Reasons, for which they are inflicted, and whereunto they are intended, besides and above the punishment of the Offence.) It may not be gainsaid indeed,
but for that, there Are withal other Ends, and Reasons, for which they Are inflicted, and whereunto they Are intended, beside and above the punishment of the Offence.) It may not be gainsaid indeed,
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since by other some men, the greatest of them are willingly and chearfully, not only suffered, but desired. Not but that they are grievous to the best. (It must needs be some grief,
since by other Some men, the greatest of them Are willingly and cheerfully, not only suffered, but desired. Not but that they Are grievous to the best. (It must needs be Some grief,
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so to the Christian, to have Gods correcting hand lie heavy upon him in some Temporal Affliction: The Apostle telleth us plainly, No Affliction for the present is joyous, but grievous.
so to the Christian, to have God's correcting hand lie heavy upon him in Some Temporal Affliction: The Apostle Telleth us plainly, No Affliction for the present is joyous, but grievous.
and as the Patient, though he smart when the wound is dressed, yet thanketh and feeth the Surgeon for his pains, in hope of future ease: so the Christian, though these temporal evils somewhat trouble him,
and as the Patient, though he smart when the wound is dressed, yet thanketh and feeth the Surgeon for his pains, in hope of future ease: so the Christian, though these temporal evils somewhat trouble him,
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because he knoweth they are sent for his future good, and that they will at the last yield him the peaceable fruit of Righteousness, when he shall have been sufficiently exercised thereby.
Because he Knoweth they Are sent for his future good, and that they will At the last yield him the peaceable fruit of Righteousness, when he shall have been sufficiently exercised thereby.
See Peter and Iohn rejoycing, when they suffered for the Name of Jesus, and S. Paul so far from fearing, that he longed after his dissolution; and the blessed Martyrs running to a faggot as to a feast. Verily Gods children see great good in these things, which others account evils: and therefore they take them not as bare punishments sent to afflict them;
See Peter and John rejoicing, when they suffered for the Name of jesus, and S. Paul so Far from fearing, that he longed After his dissolution; and the blessed Martyrs running to a faggot as to a feast. Verily God's children see great good in these things, which Others account evils: and Therefore they take them not as bore punishments sent to afflict them;
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but as glorious trials to exercise them, as gracious corrections to humble them, as precious receipts to purge and recover, and restore, and strengthen them.
but as glorious trials to exercise them, as gracious corrections to humble them, as precious receipts to purge and recover, and restore, and strengthen them.
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For so the Antithesis in that place giveth it to be understood, viz. of such a Death as is opposed to Eternal Life, and that is Eternal Death; [ The wages of sin is death:
For so the Antithesis in that place gives it to be understood, viz. of such a Death as is opposed to Eternal Life, and that is Eternal Death; [ The wages of since is death:
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but the gift of God is Eternal Life, ] Rom. 6. By the distribution of those Eternal Punishments then, we are rather to judge of Gods Righteousness, in recompensing sinners;
but the gift of God is Eternal Life, ] Rom. 6. By the distribution of those Eternal Punishments then, we Are rather to judge of God's Righteousness, in recompensing Sinners;
than by the dispensation of these temporal evils. It was a stumbling block to the Heathen, to see good men oppressed, and Vice prosper: it made them doubt;
than by the Dispensation of these temporal evils. It was a stumbling block to the Heathen, to see good men oppressed, and Vice prosper: it made them doubt;
some, whether there were a God, or no? others nothing better, whether a Providence or no? But what marvel if they stumbled, who had no right knowledge either of God, or of his Providence; when Iob, and David, and other the dear Children of God have been much puzled with it? David confesseth in Psal. 73. that His feet had well nigh slipped, when he saw the prosperity of the wicked:
Some, whither there were a God, or no? Others nothing better, whither a Providence or no? But what marvel if they stumbled, who had no right knowledge either of God, or of his Providence; when Job, and David, and other the dear Children of God have been much puzzled with it? David Confesses in Psalm 73. that His feet had well High slipped, when he saw the Prosperity of the wicked:
because there are greater and more lasting punishments reserved for sinners after this life, of which there is no other use or end but to punish, since they are not ordinabilia in melius. If we will make these temporal evils the measure, whereby to judge of the justice of God, we cannot secure ourselves from erring dangerously:
Because there Are greater and more lasting punishments reserved for Sinners After this life, of which there is no other use or end but to Punish, since they Are not ordinabilia in Better. If we will make these temporal evils the measure, whereby to judge of the Justice of God, we cannot secure ourselves from erring dangerously:
But those everlasting punishments are they, wherein Gods Iustice shall be manifested to every eye, in due time, at that last day, which is therefore called by Saint Paul, Rom. 2. The day of wrath, and of the revelation of the righteous judgment of God.
But those everlasting punishments Are they, wherein God's justice shall be manifested to every eye, in due time, At that last day, which is Therefore called by Saint Paul, Rom. 2. The day of wrath, and of the Revelation of the righteous judgement of God.
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then his vengeance shall manifest his wrath, and the righteousness of his judgment shall be revealed to every eye in the condign punishment of unreconciled sinners.
then his vengeance shall manifest his wrath, and the righteousness of his judgement shall be revealed to every eye in the condign punishment of unreconciled Sinners.
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although it be neither safe, nor possible for us, to search far into particulars, yet some general satisfaction we may have from a third Certainty; and that is this.
although it be neither safe, nor possible for us, to search Far into particulars, yet Some general satisfaction we may have from a third Certainty; and that is this.
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or outward afflictions in goods, friends, or good name; whether inward distresses of an afflicted, or terrors of an affrighted Conscience; whether temporal or eternal Death;
or outward afflictions in goods, Friends, or good name; whither inward Distresses of an afflicted, or terrors of an affrighted Conscience; whither temporal or Eternal Death;
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I say, secondly, every evil of pain, howsoever considered: whether formally, and sub ratione poenae, as the proper effect of Gods vengeance and wrath against sin;
I say, secondly, every evil of pain, howsoever considered: whither formally, and sub ratione Poenae, as the proper Effect of God's vengeance and wrath against since;
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or as a fatherly correction & chastisement, to nurture us from some past sin; or as a medicinal preservative, to strengthen us against some future sin;
or as a fatherly correction & chastisement, to nurture us from Some passed since; or as a medicinal preservative, to strengthen us against Some future since;
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or as an occasion given and taken by Almighty God, for the greater manifestation of the glory of his Wisdom, and Power, and Goodness in the removal of it:
or as an occasion given and taken by Almighty God, for the greater manifestation of the glory of his Wisdom, and Power, and goodness in the removal of it:
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I say thirdly, Every such evil of pain, is brought upon us for sin. There may be other Ends, there may be other Occasions, there may be other Vses of such Evils: but still the Original Cause of them all, is sin, [ When thou with rebukes dost chasten man for sin.
I say Thirdly, Every such evil of pain, is brought upon us for since. There may be other Ends, there may be other Occasions, there may be other Uses of such Evils: but still the Original Cause of them all, is since, [ When thou with rebukes dost chasten man for since.
or of his Parents, above other men, that he was born blind. Our Savious Christ acquitteth them of that, Iohn 9. in answer to his Disciples, who were but too forward (as God knoweth most men are) to judge the worst. Our Saviour's Answer there, never intended other,
or of his Parents, above other men, that he was born blind. Our Saviour christ acquitteth them of that, John 9. in answer to his Disciples, who were but too forward (as God Knoweth most men Are) to judge the worst. Our Saviour's Answer there, never intended other,
but that still the true Cause deserving that blindness was his, and his parents sin: but his purpose was to instruct his Disciples, that that infirmity was not laid upon him rather than upon another man, meerly for that reason, because he (or his Parents) had deserved it more than other men;
but that still the true Cause deserving that blindness was his, and his Parents since: but his purpose was to instruct his Disciples, that that infirmity was not laid upon him rather than upon Another man, merely for that reason, Because he (or his Parents) had deserved it more than other men;
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that his punishments are good: but it is withal from our sins, deserving them as the Cause, that they are just. Even as the Rain that falleth upon the Earth,
that his punishments Are good: but it is withal from our Sins, deserving them as the Cause, that they Are just. Even as the Rain that falls upon the Earth,
God judgeth every man according to his own works, Every man shall bear his own burden, &c. God hath enjoyned it as a Law for Magistrates, (wherein they have also his Example to lead them;
God Judgeth every man according to his own works, Every man shall bear his own burden, etc. God hath enjoined it as a Law for Magistrates, (wherein they have also his Exampl to led them;
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that not the fathers for the children, nor the children for the fathers, but every man should be put to death for his own sin, Deut. 24. If Israel take up a Proverb of their own heads, [ The fathers have eaten sowre grapes,
that not the Father's for the children, nor the children for the Father's, but every man should be put to death for his own since, Deuteronomy 24. If Israel take up a Proverb of their own Heads, [ The Father's have eaten sour grapes,
For indeed, how can it be otherwise? or who can reasonably think, that our most gracious God, who is so ready to take from us the guilt of our own, should yet lay upon us the guilt of other mens sins? The only exception to be made in this kind, is that alone satisfactory Punishment of our blessed Lord and Saviour Jesus Christ:
For indeed, how can it be otherwise? or who can reasonably think, that our most gracious God, who is so ready to take from us the guilt of our own, should yet lay upon us the guilt of other men's Sins? The only exception to be made in this kind, is that alone satisfactory Punishment of our blessed Lord and Saviour jesus christ:
it was for our transgressions that he was wounded, and the chastisement of our Peace was laid upon him. Yet even those meritorious sufferings of his may be said (in a qualified sence) to have been for his own sins: (although in my judgment, it be far better to abstain from such like speeches,
it was for our transgressions that he was wounded, and the chastisement of our Peace was laid upon him. Yet even those meritorious sufferings of his may be said (in a qualified sense) to have been for his own Sins: (although in my judgement, it be Far better to abstain from such like Speeches,
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as are of ill and suspicious sound, though they may be in some sort defended.) But how for his own sins? his own by Commission! by no means: (God forbid any man should teach: any man should conceive so;
as Are of ill and suspicious found, though they may be in Some sort defended.) But how for his own Sins? his own by Commission! by no means: (God forbid any man should teach: any man should conceive so;
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as if they had been his own personal sins; Who his own self bare our sins in his own body upon the tree, 1 Pet. 2. That he was punished for us, who himself deserved no punishment;
as if they had been his own personal Sins; Who his own self bore our Sins in his own body upon the tree, 1 Pet. 2. That he was punished for us, who himself deserved no punishment;
but upon his son Canaan. [ Cursed be Canaan, &c. ] And God ratified the Curse, by rooting out the posterity of Canaan, first out of the pleasant Land, wherein they were seated;
but upon his son Canaan. [ Cursed be Canaan, etc. ] And God ratified the Curse, by rooting out the posterity of Canaan, First out of the pleasant Land, wherein they were seated;
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Ieroboam 's Idolatry cut off his Posterity from the Kingdom; and the wickedness of Eli his Sons, theirs, from the Priesthood of Israel. Gehazi with the bribe he took, purchased a Leprosie in Fee simple to him and his heirs for ever. The Iews, for stoning the Prophets of God,
Jeroboam is Idolatry Cut off his Posterity from the Kingdom; and the wickedness of Eli his Sons, theirs, from the Priesthood of Israel. Gehazi with the bribe he took, purchased a Leprosy in Fee simple to him and his Heirs for ever. The Iews, for stoning the prophets of God,
but most of all for Crucifying the Son of God, brought blood-guiltiness, not only upon themselves, but upon their Children also, [ His Blood be upon us, and upon our Children.
but most of all for Crucifying the Son of God, brought Bloodguiltiness, not only upon themselves, but upon their Children also, [ His Blood be upon us, and upon our Children.
Instances might be endless, both in private Persons and Families, and in whole Kingdoms and Countries. But it is a needless labour to multiply instances in so confessed a point:
Instances might be endless, both in private Persons and Families, and in Whole Kingdoms and Countries. But it is a needless labour to multiply instances in so confessed a point:
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the sins of the Fathers are visited upon the Children: but de jure, with what right and equity it is so, it is (as Saint Chrysostom speaketh) NONLATINALPHABET, a question famous, and much debated.
the Sins of the Father's Are visited upon the Children: but de jure, with what right and equity it is so, it is (as Saint Chrysostom speaks), a question famous, and much debated.
The Considerations, which I find given in for the resolution of this question, by those that have purposely handled it, are very many. But multitude breedeth confusion:
The Considerations, which I find given in for the resolution of this question, by those that have purposely handled it, Are very many. But multitude breeds confusion:
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So Ierusalem was saved in the Siege by Senacherib, for David 's sake, many years after his death, Esay 37. 35. And the succession of the Crown of Israel continued in the line of Iehu for four descents;
So Ierusalem was saved in the Siege by Sennacherib, for David is sake, many Years After his death, Isaiah 37. 35. And the succession of the Crown of Israel continued in the line of Iehu for four descents;
that for any people or person to suffer a famine of the Word of God, to be deprived of the use and benefit of the sacred and saving Ordinances of God, to be left in utter darkness without the least glimpse of the glorious light of the Gospel of God, without which (ordinarily) there can be no knowledg of Christ, nor means of Faith, nor possibility of Salvation; to be thus visited, is more than a temporal punishment:
that for any people or person to suffer a famine of the Word of God, to be deprived of the use and benefit of the sacred and Saving Ordinances of God, to be left in utter darkness without the least glimpse of the glorious Light of the Gospel of God, without which (ordinarily) there can be no knowledge of christ, nor means of Faith, nor possibility of Salvation; to be thus visited, is more than a temporal punishment:
If any shall thus object, one of these Two Answers may satisfie them, First, if it should be granted, the want of the Gospel to be properly a Spiritual Judgment;
If any shall thus Object, one of these Two Answers may satisfy them, First, if it should be granted, the want of the Gospel to be properly a Spiritual Judgement;
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yet it would not follow that one man were punished spiritually for the fault of another. For betwixt private persons, and publick societies there is this difference:
yet it would not follow that one man were punished spiritually for the fault of Another. For betwixt private Persons, and public societies there is this difference:
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or Nation, or People than there was before, but the same. If then the people of the same land should in this generation, be visited with any such spiritual judgment, as is the removal of their Candlestick, and the want of the Gospel, for the sins and impieties of their Ancestors in some former generations: yet this ought no more to be accounted the punishment of one for another; than it ought to be accounted the punishing of one for another, to punish a man in his Old Age, for the sins of his Youth. For as the body of a man,
or nation, or People than there was before, but the same. If then the people of the same land should in this generation, be visited with any such spiritual judgement, as is the removal of their Candlestick, and the want of the Gospel, for the Sins and impieties of their Ancestors in Some former generations: yet this ought not more to be accounted the punishment of one for Another; than it ought to be accounted the punishing of one for Another, to Punish a man in his Old Age, for the Sins of his Youth. For as the body of a man,
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though the primitive moisture be continually spending and wasting therein, and that decay be still repaired by a daily supply of new and alimental moisture, is yet truly the same body; and as a River fed with a living Spring,
though the primitive moisture be continually spending and wasting therein, and that decay be still repaired by a daily supply of new and alimental moisture, is yet truly the same body; and as a River fed with a living Spring,
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though the water that is in the channel be continually running out, and other water freshly succeeding in the place and room thereof, is truly the same River: so a Nation or People,
though the water that is in the channel be continually running out, and other water freshly succeeding in the place and room thereof, is truly the same River: so a nation or People,
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after an hundred, or a thousand years, which it was before. Again secondly; The want of the Gospel, is not properly a spiritual but rather a temporal punishment.
After an hundred, or a thousand Years, which it was before. Again secondly; The want of the Gospel, is not properly a spiritual but rather a temporal punishment.
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and also because it is the Holy Ordinance of God, and the proper instrument whereby (ordinarily) the spiritual life of Faith and of Grace is conveyed into our souls.
and also Because it is the Holy Ordinance of God, and the proper Instrument whereby (ordinarily) the spiritual life of Faith and of Grace is conveyed into our Souls.
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But yet properly and primarily, those only are Spiritual Blessings, which are immediately wrought in the soul by the Spirit of God, and by the same Spirit cherished and preserved in the heart of the receiver for his good,
But yet properly and primarily, those only Are Spiritual Blessings, which Are immediately wrought in the soul by the Spirit of God, and by the same Spirit cherished and preserved in the heart of the receiver for his good,
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the want thereof therefore consequently is to be esteemed a temporal judgment, rather than spiritual. So that, notwithstanding this instance, still the former consideration holdeth good:
the want thereof Therefore consequently is to be esteemed a temporal judgement, rather than spiritual. So that, notwithstanding this instance, still the former consideration holds good:
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and so become rather Punishments than Blessings: so to the contrary, outward punishments are no true punishments properly; because the Godly have their share in them as deep as the Wicked, and they may turn (and often do) to the greater good of the soul,
and so become rather Punishments than Blessings: so to the contrary, outward punishments Are no true punishments properly; Because the Godly have their share in them as deep as the Wicked, and they may turn (and often do) to the greater good of the soul,
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But why then doth God threaten them as Punishments, if they be not so? I answer, First; because they seem to be punishments, and are by most men so accounted for their grievousness,
But why then does God threaten them as Punishments, if they be not so? I answer, First; Because they seem to be punishments, and Are by most men so accounted for their grievousness,
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because not seldom the Father himself is punished in them, who through tenderness of affection taketh very much to heart, the Evils that happen to his Child, sometimes more than if they had happened to himself.
Because not seldom the Father himself is punished in them, who through tenderness of affection Takes very much to heart, the Evils that happen to his Child, sometime more than if they had happened to himself.
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See David weeping and pulling for his traiterous Son Absolom, when he was gone, more affectionately than we find he did for the hazards of his own person, and of the whole State of Israel, whilst he lived.
See David weeping and pulling for his traitorous Son Absalom, when he was gone, more affectionately than we find he did for the hazards of his own person, and of the Whole State of Israel, while he lived.
and for whose sakes especially it is, that he maketh so much account of the rest?) The Egyptians were plagued, not only in the blasting of their Corn, the murrain of their Cattel, the unwholesomness of their Waters, the annoyance of Vermine, and such like;
and for whose sakes especially it is, that he makes so much account of the rest?) The egyptians were plagued, not only in the blasting of their Corn, the murrain of their Cattle, the unwholesomeness of their Waters, the annoyance of Vermin, and such like;
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The news of his children slain with the fall of an house, did put Iob (though not quite out of Patience, yet) more to the trial of his patience, than the loss of all his substance besides;
The news of his children slave with the fallen of an house, did put Job (though not quite out of Patience, yet) more to the trial of his patience, than the loss of all his substance beside;
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though of many thousands of Oxen, and Asses, and Sheep, and Camels. Now if no man charge God with Injustice, if when a man sinneth, he punishe him in his body, or goods, or good name, or in other things;
though of many thousands of Oxen, and Asses, and Sheep, and Camels. Now if no man charge God with Injustice, if when a man Sinneth, he Punish him in his body, or goods, or good name, or in other things;
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why should it be suspected of Injustice, when he sinneth, to punish him in his Children? at least there, where the evil of the children seen or fore-seen redoundeth to the grief and affliction of the Father? And so was David 's Murther and Adultery justly punished in the loss of his incestuous Son Amnon, and of his murtherous Son Absalom. Upon which ground, some think that clause [ unto the third and fourth generation ] to have been added in the Second Commandment, respectively to the ordinary ages of Men, who oftentimes live to see their Children to the third, and sometimes to the fourth Generation, but very seldom farther;
why should it be suspected of Injustice, when he Sinneth, to Punish him in his Children? At lest there, where the evil of the children seen or foreseen redoundeth to the grief and affliction of the Father? And so was David is Murder and Adultery justly punished in the loss of his incestuous Son Amnon, and of his murderous Son Absalom. Upon which ground, Some think that clause [ unto the third and fourth generation ] to have been added in the Second Commandment, respectively to the ordinary ages of Men, who oftentimes live to see their Children to the third, and sometime to the fourth Generation, but very seldom farther;
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as they may in likelihood see it, and grieve at it; and then whatever evil it be, it is rather inflicted as a punishment to them, than to their Children.
as they may in likelihood see it, and grieve At it; and then whatever evil it be, it is rather inflicted as a punishment to them, than to their Children.
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This in part satisfieth the doubt, That the Punishments which God layeth upon the Children for the Fathers sins, are only temporal punishments, and consequently by our second ground, not properly punishments.
This in part Satisfieth the doubt, That the Punishments which God Layeth upon the Children for the Father's Sins, Are only temporal punishments, and consequently by our second ground, not properly punishments.
But yet for so much as these temporal evils (be it properly, be it improperly) are still a kind of Punishment; and we have been already taught from the third ground, that all evils of punishment,
But yet for so much as these temporal evils (be it properly, be it improperly) Are still a kind of Punishment; and we have been already taught from the third ground, that all evils of punishment,
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the doubt is not yet wholly removed, unless we admit of a second Consideration; and that concerneth the Condition of those Children, upon whom such punishments are inflicted for their fathers Sins.
the doubt is not yet wholly removed, unless we admit of a second Consideration; and that concerns the Condition of those Children, upon whom such punishments Are inflicted for their Father's Sins.
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And first; It is considerable, that Children most times tread in their Fathers steps, and continue in their sins, and so draw upon themselves their punishments. And this they do especially by a three-fold Conveyance of sin from their Parents;
And First; It is considerable, that Children most times tread in their Father's steps, and continue in their Sins, and so draw upon themselves their punishments. And this they do especially by a threefold Conveyance of since from their Parents;
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It is plain from experience, that some sins (especially the Proneness and Inclination unto them) do follow some Complexions and Constitutions of body, more than others; and arise from them.
It is plain from experience, that Some Sins (especially the Proneness and Inclination unto them) do follow Some Complexions and Constitutions of body, more than Others; and arise from them.
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As Ambition, Rage, Rashness, and turbulent intermedling in other mens affairs from Choler; Wantonness, and licentious mirth, from Blood; Drunkenness and Laziness, from Flegm; Envy, Sullenness,
As Ambition, Rage, Rashness, and turbulent intermeddling in other men's affairs from Choler; Wantonness, and licentious mirth, from Blood; drunkenness and Laziness, from Phlegm; Envy, Sullenness,
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and implacable thirst of Revenge, from Melancholy. And these kind of sins (to note that by the way) do oftentimes prove our master sins, such as Divines usually call our bosom,
and implacable thirst of Revenge, from Melancholy. And these kind of Sins (to note that by the Way) do oftentimes prove our master Sins, such as Divines usually call our bosom,
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so commonly the habilities, and dispositions, and tempers of the mind and affections become hereditary, and (as we say) run in a blood. Naturae sequitur semina quisque suae.
so commonly the habilities, and dispositions, and tempers of the mind and affections become hereditary, and (as we say) run in a blood. Naturae sequitur semina Quisque suae.
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or any thing else that naught is, let him counsel and advise his son as often and as earnestly as he can, he shall find one cursed example (without the singular mercy and grace of God) to do more hurt upon him,
or any thing Else that nought is, let him counsel and Advice his son as often and as earnestly as he can, he shall find one cursed Exampl (without the singular mercy and grace of God) to do more hurt upon him,
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A third means of conveying vices from parents to children, is Education: when Parents train and bring up their Children in those sinful Courses wherein themselves have lived and delighted:
A third means of conveying vices from Parents to children, is Education: when Parents train and bring up their Children in those sinful Courses wherein themselves have lived and delighted:
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And idolatrous Parents, how careful they are to nuzzle up their Posterity in Superstition and Idolatry; I would our profest Popelings, and half-baked Protestants, did not let us see but too often.
And idolatrous Parents, how careful they Are to nuzzle up their Posterity in Superstition and Idolatry; I would our professed Popelings, and half-baked Protestants, did not let us see but too often.
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Wretched and accursed is our supine carelesness, if these mens wicked diligence, (whose first care for the fruit of their bodies, is to poison their souls, by sacrificing their sons and daughters to Idols ) shall rise up in judgment against us,
Wretched and accursed is our supine carelessness, if these men's wicked diligence, (whose First care for the fruit of their bodies, is to poison their Souls, by sacrificing their Sons and daughters to Idols) shall rise up in judgement against us,
Iohn Baptist speaketh of a generation of vipers; and if we should but observe the conditions of some families in a long line of succession, might we not espie here and there,
John Baptist speaks of a generation of vipers; and if we should but observe the conditions of Some families in a long line of succession, might we not espy Here and there,
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that is the point wherein consisteth the chiefest difficulty in this matter, and into which therefore we are now to enquire, viz. Whether that were rather his own sin,
that is the point wherein Consisteth the chiefest difficulty in this matter, and into which Therefore we Are now to inquire, viz. Whither that were rather his own sin,
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even whole generations of Drunkards, and generations of Swearers, and generations of Idolaters, and generations of Worldlings, and generations of seditious, and of envious, and of riotous, and of haughty, and of unclean Persons,
even Whole generations of Drunkards, and generations of Swearers, and generations of Idolaters, and generations of Worldlings, and generations of seditious, and of envious, and of riotous, and of haughty, and of unclean Persons,
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And another Ahaziah King of Iudah, the Grand-child of Iehosaphat, by the fathers side, and of Ahab by the mothers, drew infection from the mother, and so trod in the steps rather of this his wicked Grand-father Ahab, than of his good Grandfather Iehosaphat; and of him therefore the Scripture saith remarkably in 4 Kings 8. He walked in the way of the house of Ahab,
And Another Ahaziah King of Iudah, the Grandchild of Jehoshaphat, by the Father's side, and of Ahab by the mother's, drew infection from the mother, and so trod in the steps rather of this his wicked Grandfather Ahab, than of his good Grandfather Jehoshaphat; and of him Therefore the Scripture Says remarkably in 4 Kings 8. He walked in the Way of the house of Ahab,
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Little doth any man think, what hurt he may do unto, and what plague he may bring upon his Posterity, by joyning himself or them in too strict a bond of nearness, with an ill, or an Idolatrous House or Stock.
Little does any man think, what hurt he may do unto, and what plague he may bring upon his Posterity, by joining himself or them in too strict a bound of nearness, with an ill, or an Idolatrous House or Stock.
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And so doing, and partaking of the evils of Sin with his father; why might not he also in justice partake of the Evils of Punishment with his Father?
And so doing, and partaking of the evils of since with his father; why might not he also in Justice partake of the Evils of Punishment with his Father?
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Secondly, the sins of the fathers are visited upon the children sometimes, as possessors of something which their Fathers left them, with God's curse cleaving unto it.
Secondly, the Sins of the Father's Are visited upon the children sometime, as Possessors' of something which their Father's left them, with God's curse cleaving unto it.
but even the Saddle or Stool he sate upon, the Clothes he wore, the Bed whereon he lay, any Vessel of earth or wood that he did but touch, was enough to bring legal pollution and uncleanness upon any other person that should but touch them:
but even the Saddle or Stool he sat upon, the Clothes he wore, the Bed whereon he lay, any Vessel of earth or wood that he did but touch, was enough to bring Legal pollution and uncleanness upon any other person that should but touch them:
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So not only our Fathers Sins, if we touch them by imitation, but even their Lands, and Goods, and Houses, and other things that were theirs, are sufficient to derive God's Curse upon us,
So not only our Father's Sins, if we touch them by imitation, but even their Lands, and Goods, and Houses, and other things that were theirs, Are sufficient to derive God's Curse upon us,
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And where theft, or oppression, or Perjury, or Sacrilege, have laid the foundation, and reared the house, there the Curse of God creepeth in between the walls and ceilings, and lurketh close within the stones and the timber, and as a fretting moth or canker, insensibly gnaweth asunder the pins and the joynts of the building, till it have unframed it,
And where theft, or oppression, or Perjury, or Sacrilege, have laid the Foundation, and reared the house, there the Curse of God creeps in between the walls and ceilings, and lurks close within the stones and the timber, and as a fretting moth or canker, insensibly gnaweth asunder the pins and the Joints of the building, till it have unframed it,
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and that is, free and speedy restitution: For any thing we know, what Ahab the Father got without justice, Iehoram the Son held without scruple. We do not find that ever he made restitution of Naboth's vineyard to the right heir,
and that is, free and speedy restitution: For any thing we know, what Ahab the Father god without Justice, Jehoram the Son held without scruple. We do not find that ever he made restitution of Naboth's vineyard to the right heir,
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the Father was the theif, and he the receiver; which two the Law severeth not either in guilt or punishment, but wrappeth them equally in the same guilt,
the Father was the thief, and he the receiver; which two the Law severeth not either in guilt or punishment, but wrappeth them equally in the same guilt,
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and in the same punishment — NONLATINALPHABET ▪ And who knoweth whether the very holding of that vineyard might not bring upon him the curse of his father's oppression? It is plain that vineyard was the place where the heaviest part of that Curse overtook him.
and in the same punishment — ▪ And who Knoweth whither the very holding of that vineyard might not bring upon him the curse of his Father's oppression? It is plain that vineyard was the place where the Heaviest part of that Curse overtook him.
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But that which is the upshot of all, and untieth all the knots both of this and of all other doubts that can be made against God's justice, in punishing one for another, ariseth from a third consideration; which is this:
But that which is the upshot of all, and untieth all the knots both of this and of all other doubts that can be made against God's Justice, in punishing one for Another, arises from a third consideration; which is this:
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It pleaseth God to take occasion from the sins of the fathers, or of some others, to bring upon their children, or those that otherwise belong unto them in some kind of relation, those evils which by their own corruptions and sins they have justly deserved.
It Pleases God to take occasion from the Sins of the Father's, or of Some Others, to bring upon their children, or those that otherwise belong unto them in Some kind of Relation, those evils which by their own corruptions and Sins they have justly deserved.
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This distinction of the Cause and Occasion, if well heeded, both fully acquitteth God's justice, and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument;
This distinction of the Cause and Occasion, if well heeded, both Fully acquitteth God's Justice, and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument;
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There is a kind of Cause de numero efficientium, which the learned, for distinctions sake, call the Impulsive Cause; and it is such a cause as moveth and induceth the principal Agent to do that which it doth. For example;
There is a kind of Cause the numero efficientium, which the learned, for Distinctions sake, call the Impulsive Cause; and it is such a cause as moves and induceth the principal Agent to do that which it does. For Exampl;
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] The Instrumental Cause under God, was Iehu, whom God raised up, and endued with zeal and power for the execution of that vengeance which he had determined against Ahab and against his house, as appeareth in 4 Kings 9. and 10. But now, what the true proper Impulsive Cause should be,
] The Instrumental Cause under God, was Iehu, whom God raised up, and endued with zeal and power for the execution of that vengeance which he had determined against Ahab and against his house, as appears in 4 Kings 9. and 10. But now, what the true proper Impulsive Cause should be,
both because justice doth especially look at the desert; and also because that which deserveth the punishment is more effectually, and primarily, and properly the impulsive cause of punishing,
both Because Justice does especially look At the desert; and also Because that which deserveth the punishment is more effectually, and primarily, and properly the impulsive cause of punishing,
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The terms whereby Artists express these two different kinds of impulsive causes (borrowed from Galen and the Physicians) of NONLATINALPHABET and NONLATINALPHABET, would be excellent,
The terms whereby Artists express these two different Kinds of impulsive Causes (borrowed from Galen and the Physicians) of and, would be excellent,
and through continuance of time, his Body the whilst hath contracted many vicious, noisom, and malignant humours. It happeneth he had occasion to ride abroad in bad weather, taketh wet on his feet or neck, getteth cold with it, cometh home, findeth himself not well, falleth a shaking first,
and through Continuance of time, his Body the while hath contracted many vicious, noisome, and malignant humours. It Happeneth he had occasion to ride abroad in bad weather, Takes wet on his feet or neck, gets cold with it, comes home, finds himself not well, falls a shaking First,
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an antecedent cause within, the abundance of noisom and crude humours, (that is Causa NONLATINALPHABET) and the evident cause ab extra, his riding in the wet,
an antecedent cause within, the abundance of noisome and crude humours, (that is Causa) and the evident cause ab extra, his riding in the wet,
and enquireth of him and them how he got his Fever. They presently give him such Information as they can, (and the Information is both true, and sufficient, so far as it reacheth:
and enquireth of him and them how he god his Fever. They presently give him such Information as they can, (and the Information is both true, and sufficient, so Far as it reaches:
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and he telleth them, The cause of the Malady is superfluity of crude and noisom humours, rankness of blood, abundance of melancholy, tough flegm, or some other like thing within.
and he Telleth them, The cause of the Malady is superfluity of crude and noisome humours, rankness of blood, abundance of melancholy, tough phlegm, or Some other like thing within.
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Now if it be demanded, Which of these two is rather the cause of his sickness? The truth is, that inward antecedent cause within, is the very cause thereof; although perhaps it had not bred a Fever at that time, if that other outward occasion had not been.
Now if it be demanded, Which of these two is rather the cause of his sickness? The truth is, that inward antecedent cause within, is the very cause thereof; although perhaps it had not bred a Fever At that time, if that other outward occasion had not been.
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So as the bad humours within may rather be said to be the true cause, and that cold-taking but the occasion of the Ague, the disease it self issuing from the hidden cause within;
So as the bad humours within may rather be said to be the true cause, and that cold-taking but the occasion of the Ague, the disease it self issuing from the hidden cause within;
From this example we may see in some proportion, how our own sins, and other mens, concur as joynt impulsive Causes of those Punishments, which God bringeth upon us.
From this Exampl we may see in Some proportion, how our own Sins, and other men's, concur as joint impulsive Causes of those Punishments, which God brings upon us.
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our Fathers sins, or our Governours sins, or our Neighbours sins, or whatsoever other mans sins, that are visited upon us, are only the outward evident ▪ causes (or rather occasions ) why we should be punished at this time, and in this thing, and in this manner, and in this measure, and with these circumstances. And as in the former Example, the Patient's friends considered one cause,
our Father's Sins, or our Governors Sins, or our Neighbours Sins, or whatsoever other men Sins, that Are visited upon us, Are only the outward evident ▪ Causes (or rather occasions) why we should be punished At this time, and in this thing, and in this manner, and in this measure, and with these Circumstances. And as in the former Exampl, the Patient's Friends considered one cause,
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so that every man that is punished in any kind, or upon any occasion, may joyn with David in that confession of his, Psal. 51. Against thee have I sinned,
so that every man that is punished in any kind, or upon any occasion, may join with David in that Confessi of his, Psalm 51. Against thee have I sinned,
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and the Physician another; they, the evident and outward; he, the inward and antecedent cause; so respectively to God's Iustice our own sins only are the causes of our punishments;
and the physician Another; they, the evident and outward; he, the inward and antecedent cause; so respectively to God's justice our own Sins only Are the Causes of our punishments;
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and so the punishments are ever, and only from our own personal sins, as we learned from our third Certainty; but it is Providence that ordereth the occasions, and the seasons, and the other circumstances of God's punishments.
and so the punishments Are ever, and only from our own personal Sins, as we learned from our third Certainty; but it is Providence that Ordereth the occasions, and the seasons, and the other Circumstances of God's punishments.
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In Ezekiel and Ieremiah it is said, that every man shall be punished for his own sins, and that the children shall not bear the iniquity of the fathers:
In Ezekielem and Jeremiah it is said, that every man shall be punished for his own Sins, and that the children shall not bear the iniquity of the Father's:
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Yea God himself proclaimeth otherwise, I am a jealous God, visiting the sins of the Fathers upon the Children — Nor only doth he visit the sins of the Fathers upon the Children, but he visiteth also the sins of Princes upon their Subjects; as David 's people were wasted for his Sin in numbring them:
Yea God himself proclaims otherwise, I am a jealous God, visiting the Sins of the Father's upon the Children — Nor only does he visit the Sins of the Father's upon the Children, but he Visiteth also the Sins of Princes upon their Subject's; as David is people were wasted for his since in numbering them:
yea, and he visiteth sometimes the sins even of ordinary private men, upon publick societies; [ Did not Achan the son of Zerah commit a trespass in the accursed thing,
yea, and he Visiteth sometime the Sins even of ordinary private men, upon public societies; [ Did not achan the son of Zerah commit a trespass in the accursed thing,
uh, cc pns31 vvz av dt n2 av pp-f j j n2, p-acp j n2; [ vdd xx np1 dt n1 pp-f np1 vvi dt n1 p-acp dt j-vvn n1,
and wrath fell upon all the Congregation of Israel, and that man perished not alone in his iniquity? ] Now how can all this stand together? Yes very well:
and wrath fell upon all the Congregation of Israel, and that man perished not alone in his iniquity? ] Now how can all this stand together? Yes very well:
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Mark then wheresoever the Scripture ascribeth one mans Punishment to another mans Sin, it pointeth us to God's Wisdom and Providence; who for good and just ends maketh choice of these occasions, rather than other sometimes, to inflict those punishments upon men, which their own sins have otherwise abundantly deserved. On the contrary, wheresoever the Scripture giveth all punishments unto the personal Sins of the Sufferer, it pointeth us to God's Iustice, which looketh still to the desert, and doth not upon any occasion whatsoever inflict punishments, but where there are personal Sins to deserve them;
Mark then wheresoever the Scripture ascribeth one men Punishment to Another men since, it pointeth us to God's Wisdom and Providence; who for good and just ends makes choice of these occasions, rather than other sometime, to inflict those punishments upon men, which their own Sins have otherwise abundantly deserved. On the contrary, wheresoever the Scripture gives all punishments unto the personal Sins of the Sufferer, it pointeth us to God's justice, which looks still to the desert, and does not upon any occasion whatsoever inflict punishments, but where there Are personal Sins to deserve them;
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and when he hath done, his prodigal Heir run one end of it away in matches, drown another end of it in Taverns and Tap-houses, melt away the rest in Lust, and beastly sensuality:
and when he hath done, his prodigal Heir run one end of it away in Matches, drown Another end of it in Taverns and Tap-houses, melt away the rest in Lust, and beastly sensuality:
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and his Providence withal, in fastning the Curse upon that portion, which was so unjustly gotten by his fathers sins? Every man is ready to say, It was never like to prosper, it was so ill gotten; and so acknowledge the Covetous fathers sin, as occasioning it;
and his Providence withal, in fastening the Curse upon that portion, which was so unjustly got by his Father's Sins? Every man is ready to say, It was never like to prosper, it was so ill got; and so acknowledge the Covetous Father's since, as occasioning it;
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God punisheth the Son for the Father 's sin, but with temporal punishments, not eternal; and with those, perhaps so as to redound to the Father's punishment in the Son:
God Punisheth the Son for the Father is since, but with temporal punishments, not Eternal; and with those, perhaps so as to redound to the Father's punishment in the Son:
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That the punishments brought upon us for our fathers, or other mens sins, may turn to our great spiritual advantage, in the humbling of our Souls, the subduing of our Corruptions, the increasing of our Care, the exercising of our Graces; That where all have deserved the punishment, it is left to the discretion of the Iudge, whom he will pick out, the Father or the Son, the Governour or the Subject, the Ring-leader or the Follower, the Greater or the Lesser Offender, to shew exemplary justice upon, as he shall see expedient.
That the punishments brought upon us for our Father's, or other men's Sins, may turn to our great spiritual advantage, in the humbling of our Souls, the subduing of our Corruptions, the increasing of our Care, the exercising of our Graces; That where all have deserved the punishment, it is left to the discretion of the Judge, whom he will pick out, the Father or the Son, the Governor or the Subject, the Ringleader or the Follower, the Greater or the Lesser Offender, to show exemplary Justice upon, as he shall see expedient.
I say, all these, and other like Considerations many, though they are to be admitted as true, and observed as useful, yet they are such as belong rather to God's Providence and his Wisdom, than to his Iustice. If therefore thou knowest not the very particular reason,
I say, all these, and other like Considerations many, though they Are to be admitted as true, and observed as useful, yet they Are such as belong rather to God's Providence and his Wisdom, than to his Justice If Therefore thou Knowest not the very particular reason,
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why God should punish thee in this or that manner, or upon this or that occasion, let it suffice thee, that the Counsels and purposes of God are secret;
why God should Punish thee in this or that manner, or upon this or that occasion, let it suffice thee, that the Counsels and Purposes of God Are secret;
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and thou art not to enquire with sorupolous curiosity into the dispensation and courses of his Providence, farther than it hath pleased him either to reveal it in his Word, or by his manifest Works to discover it unto thee.
and thou art not to inquire with sorupolous curiosity into the Dispensation and courses of his Providence, farther than it hath pleased him either to reveal it in his Word, or by his manifest Works to discover it unto thee.
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Wouldest thou then, Brother, leave thy lands, and thy estate to thy Child, entire and free from Incumbrances? It is an honest care, but here is the way;
Wouldst thou then, Brother, leave thy Lands, and thy estate to thy Child, entire and free from Encumbrances? It is an honest care, but Here is the Way;
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Abstineas igitur damnandis; Leave them free from the guilt of thy sins, which are able to cumber them beyond any statute or mortgage. If not the bond of God's Law, if not the care of thine own Soul, if not the fear of Hell, if not the inward checks of thine own Conscience: At peccaturo obstet tibi filius infans;
Abstineas igitur damnandis; Leave them free from the guilt of thy Sins, which Are able to cumber them beyond any statute or mortgage. If not the bound of God's Law, if not the care of thine own Soul, if not the Fear of Hell, if not the inward Checks of thine own Conscience: At peccaturo obstet tibi filius infans;
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at the least, let the good of thy poor sweet infants restrain thee from doing that sin, which might pull down from heaven a plague upon them and theirs.
At the least, let the good of thy poor sweet Infants restrain thee from doing that since, which might pull down from heaven a plague upon them and theirs.
Go to then, do not applaud thy self in thy witty villanies, when thou hast circumvented and prospered; when Ahab - like thou hast killed and taken possession, when thou hast larded thy leaner Revenues with fat collops, sacrilegiously cut out of the sides or flanks of the Church, and hast nailed all these with all the appurtenances, by Fines, and Vouchers, and Entails, as firm as Law can make them, to thy child, and his child, and his childs child for ever.
Go to then, do not applaud thy self in thy witty villainies, when thou hast circumvented and prospered; when Ahab - like thou hast killed and taken possession, when thou hast larded thy leaner Revenues with fat collops, sacrilegiously Cut out of the sides or flanks of the Church, and haste nailed all these with all the appurtenances, by Fines, and Vouchers, and Entails, as firm as Law can make them, to thy child, and his child, and his child's child for ever.
vvb p-acp av, vdb xx vvi po21 n1 p-acp po21 j n2, c-crq pns21 vh2 vvn cc vvd; c-crq np1 - zz pns21 vh2 vvn cc vvn n1, c-crq pns21 vh2 vvn po21 jc n2 p-acp j n2, av-j vvn av pp-f dt n2 cc n2 pp-f dt n1, cc n1 vvn d d p-acp d dt n2, p-acp n2, cc n2, cc vvz, p-acp j c-acp n1 vmb vvi pno32, p-acp po21 n1, cc po31 n1, cc po31 ng1 n1 p-acp av.
thou hast brought a curse upon thine own Soul, to purchase that for thy Child, which will bring a curse both upon it and him. When thy Indentures were drawn,
thou hast brought a curse upon thine own Soul, to purchase that for thy Child, which will bring a curse both upon it and him. When thy Indentures were drawn,
could none of you spy a flaw in that clause [ with all and singular th' appurtenances, ] neither observe, that thereby thou didst settle upon thy Posterity, together with thy Estate, the wrath,
could none of you spy a flaw in that clause [ with all and singular the appurtenances, ] neither observe, that thereby thou didst settle upon thy Posterity, together with thy Estate, the wrath,
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if thou wouldst but have conferred and advised with him plainly and undissemblingly, that could have told thee, thou hadst, by thy Oppression and Injustice, ipso facto, cut off the entail from thy Issue,
if thou Wouldst but have conferred and advised with him plainly and undissemblingly, that could have told thee, thou Hadst, by thy Oppression and Injustice, ipso facto, Cut off the entail from thy Issue,
settle upon them the fruits of a religious, sober, and honest education; bequeath them the legacy of thy good example, in all vertuous and godly living;
settle upon them the fruits of a religious, Sobrium, and honest education; Bequeath them the legacy of thy good Exampl, in all virtuous and godly living;
vvb p-acp pno32 dt n2 pp-f dt j, j, cc j n1; vvb pno32 dt n1 pp-f po21 j n1, p-acp d j cc j n-vvg;
and that portion thou leavest them besides, of earthly things, be it much or little, be sure it be well-gotten; otherwise never look it should prosper with them.
and that portion thou Leavest them beside, of earthly things, be it much or little, be sure it be well-gotten; otherwise never look it should prosper with them.
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And surely, God 's Iustice hath wonderfully manifested it self unto the World in this kind, sometimes even to the publick astonishment and admiration of all men;
And surely, God is justice hath wonderfully manifested it self unto the World in this kind, sometime even to the public astonishment and admiration of all men;
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that men of ancient Families, and great Estates, well left by their Ancestors, and free from Debts, Legacies, or other Encumbrances, not notedly guilty of any expenceful sin or vanity, but wary,
that men of ancient Families, and great Estates, well left by their Ancestors, and free from Debts, Legacies, or other Encumbrances, not notedly guilty of any expenseful sin or vanity, but wary,
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not kept under with any great burden of needy friends, or charge of Children; not much hindred by any extraordinary losses, •or casualities of fire, thieves, suretiship, or sutes; that such men, I say, should yet sink and decay, and run behind hand in the World,
not kept under with any great burden of needy Friends, or charge of Children; not much hindered by any extraordinary losses, •or casualties of fire, thieves, suretyship, or suits; that such men, I say, should yet sink and decay, and run behind hand in the World,
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but yet withal, who knoweth, but that it might, nay who knoweth not that sometimes it doth, (so legible now and then are Gods Iudgments ) come upon them for the greediness, and avarice, and oppression, and sacrilege, and injustice of their not long foregoing Ancestors? You that are parents, take heed of these sins.
but yet withal, who Knoweth, but that it might, nay who Knoweth not that sometime it does, (so legible now and then Are God's Judgments) come upon them for the greediness, and avarice, and oppression, and sacrilege, and injustice of their not long foregoing Ancestors? You that Are Parents, take heed of these Sins.
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how concerneth it us, as to repent for our own, so to lament also the sins of our forefathers; and in our confessions and supplications to God, sometimes to remember them, that he may forget them,
how concerns it us, as to Repent for our own, so to lament also the Sins of our Forefathers; and in our confessions and supplications to God, sometime to Remember them, that he may forget them,
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and those men have not done well nor justly that have cavilled at it. (O that men would be wise according to sobriety, and allow but just interpretations to things advisedly established;
and those men have not done well nor justly that have caviled At it. (Oh that men would be wise according to sobriety, and allow but just interpretations to things advisedly established;
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What unity would it bring to brethren, what peace to the Church, what joy to all good and wise men!) As to this particular, God requireth of the Israelites in Lev. 26. that they should confess their iniquity, and the iniquity of their Fathers.
What unity would it bring to brothers, what peace to the Church, what joy to all good and wise men!) As to this particular, God requires of the Israelites in Lev. 26. that they should confess their iniquity, and the iniquity of their Father's.
in Psal. 106. in Ierem, 3. in Dan. 9. And if David thought it a fit curse to pronounce against Iudas, and such as he was, in Psal. 109. [ Let the wickedness of his fathers be had in remembrance in the sight of the Lord,
in Psalm 106. in Jeremiah, 3. in Dan. 9. And if David Thought it a fit curse to pronounce against Iudas, and such as he was, in Psalm 109. [ Let the wickedness of his Father's be had in remembrance in the sighed of the Lord,
could we say other, but that it were most just, even for the sins of this present generation? But if unto our own, so many, so great, God should also add the sins of our forefathers; the bloodshed, and tyranny, and grievous unnatural butcheries in the long times of the Civil wars, and the universal Idolatries and superstitions covering the whole land, in the longer and darker times of Popery: and if,
could we say other, but that it were most just, even for the Sins of this present generation? But if unto our own, so many, so great, God should also add the Sins of our Forefathers; the bloodshed, and tyranny, and grievous unnatural Butcheries in the long times of the Civil wars, and the universal Idolatries and superstitions covering the Whole land, in the longer and Darker times of Popery: and if,
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as he sometimes threatned to bring upon the Iews of that one generation, all the righteous blood that ever was shed upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachias; so he should bring the sins of our Ancestors for many generations past upon this generation of ours:
as he sometime threatened to bring upon the Iews of that one generation, all the righteous blood that ever was shed upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachiah; so he should bring the Sins of our Ancestors for many generations passed upon this generation of ours:
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Thirdly, Since not only our fathers sins and our own; but our Neighbours sins too, ( aliquid malum propter vicinum malum ) but especially the sins of Princes and Governours, (— delirant reges, plectuntur Achivi ) may bring judgments upon us,
Thirdly, Since not only our Father's Sins and our own; but our Neighbours Sins too, (Aliquid malum propter vicinum malum) but especially the Sins of Princes and Governors, (— delirant reges, plectuntur Achivi) may bring Judgments upon us,
that God would incline their hearts unto righteous courses, and open their ears to wholesom counsels, and strengthen their hands to just actions? when but a sinful oversight in one of them, may prove the overthrow of many thousands of us:
that God would incline their hearts unto righteous courses, and open their ears to wholesome Counsels, and strengthen their hands to just actions? when but a sinful oversight in one of them, may prove the overthrow of many thousands of us:
up Ioshua, and make search for the troubler of Israel, firret out the thief, and do execution upon him: one Achan, if but suffered, is able to undo the whole host of Israel; what mischief might he do if countenanced, if allowed? The hour I see hath overtaken me, and I must end.
up Ioshua, and make search for the troubler of Israel, firret out the thief, and do execution upon him: one achan, if but suffered, is able to undo the Whole host of Israel; what mischief might he do if countenanced, if allowed? The hour I see hath overtaken me, and I must end.
yet by thy charitable prayers for them, and by constant example to them, stop the course of sin in others, further the growth of grace in others, labour by all means (as much as in thee lieth) to draw others unto God;
yet by thy charitable Prayers for them, and by constant Exampl to them, stop the course of sin in Others, further the growth of grace in Others, labour by all means (as much as in thee lies) to draw Others unto God;
This that thou mayest do, and that I may do, and that every one of us, that feareth God and wisheth well to the Israel of God, may do, faithfully and discreetly in our several stations and callings:
This that thou Mayest do, and that I may do, and that every one of us, that fears God and wishes well to the Israel of God, may do, faithfully and discreetly in our several stations and callings:
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To which blessed Trinity, one only Wise, Immortal, Invisible, Almighty, most gracious and most glorious Lord and God, be ascribed by every one of us, the kingdom, the power and the glory, both now and for ever.
To which blessed Trinity, one only Wise, Immortal, Invisible, Almighty, most gracious and most glorious Lord and God, be ascribed by every one of us, the Kingdom, the power and the glory, both now and for ever.
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IF flesh and blood be suffered to make the Gloss, it is able to corrupt a right good Text. It easily turneth the doctrine of Gods grace into wantonness: and as easily the doctrine of Christian liberty into licentiousness. These Corinthians, being yet but Carnal; for the point of Liberty consulted (it seemeth) but too much with this cursed Gloss. Which taught them to interpret their Calling to the Christian Faith,
IF Flesh and blood be suffered to make the Gloss, it is able to corrupt a right good Text. It Easily turns the Doctrine of God's grace into wantonness: and as Easily the Doctrine of Christian liberty into licentiousness. These Corinthians, being yet but Carnal; for the point of Liberty consulted (it seems) but too much with this cursed Gloss. Which taught them to interpret their Calling to the Christian Faith,
whether of Nature or Civility. The Husband would put away his Wife, the Servant disrespect his Master, every other man break the bonds of relation to every other man:
whither of Nature or Civility. The Husband would put away his Wife, the Servant disrespect his Master, every other man break the bonds of Relation to every other man:
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and all under this pretence, and upon this ground, that Christ hath made them free. In this passage of the Chapter, the Apostle occasionally correcteth this errour:
and all under this pretence, and upon this ground, that christ hath made them free. In this passage of the Chapter, the Apostle occasionally Correcteth this error:
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principally indeed as the present Argument led him, in the particular of Marriage; but with a farther and more universal extent to all outward states and conditions of life.
principally indeed as the present Argument led him, in the particular of Marriage; but with a farther and more universal extent to all outward states and conditions of life.
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The Christian Calling doth not at all prejudice, much less overthrow, it rather establisheth and strengtheneth those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil ) betwixt Man and Man. The general rule to this effect he conceiveth in the form of an Exhortation; that every man (notwithstanding his calling unto liberty in Christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof,
The Christian Calling does not At all prejudice, much less overthrow, it rather Establisheth and strengtheneth those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil) betwixt Man and Man. The general Rule to this Effect he conceiveth in the from of an Exhortation; that every man (notwithstanding his calling unto liberty in christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof,
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the more fully to commend it to their consideration and practice, he repeateth it once again verse 20. [ Let every man abide in the same calling, wherein he is called.
the more Fully to commend it to their consideration and practice, he repeateth it once again verse 20. [ Let every man abide in the same calling, wherein he is called.
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viz. concerning the Necessity, Choice, and Use of particular callings. Which whilest I do, if any shall blame me for shaking hands with my Text: let such know, First, that it will not be very charitably done, to pass a hard censure upon anothers labour;
viz. Concerning the Necessity, Choice, and Use of particular callings. Which whilst I do, if any shall blame me for shaking hands with my Text: let such know, First, that it will not be very charitably done, to pass a hard censure upon another's labour;
no nor yet very providently for their own good, to slight a profitable truth for some little seeming impertinency, Secondly, that the points proposed are indeed not impertinent: the last of them (which supposeth also the other two) being the very substance of this Exhortation: and all of them such as may without much violence be drawn from the very words themselves, at leastwise if we may be allowed the liberty (which is but reasonable) to take in also the other two verses, the 17. and the 20. in sence,
no nor yet very providently for their own good, to slight a profitable truth for Some little seeming impertinency, Secondly, that the points proposed Are indeed not impertinent: the last of them (which Supposeth also the other two) being the very substance of this Exhortation: and all of them such as may without much violence be drawn from the very words themselves, At leastwise if we may be allowed the liberty (which is but reasonable) to take in also the other two Verses, the 17. and the 20. in sense,
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But howsoever, Thirdly, (which Saint Bernard deemed a sufficient Apology for himself in a case of like nature, Noverint me non tam intendisse, &c.) let them know, that, in my choice of this Scripture, my purpose was not so much to bind my self to the strict exposition of the Apostolical Text, as to take occasion therefrom to deliver what I desired to speak, and judged expedient for you to hear; concerning, 1. the Necessity, 2. the Choice, and 3. the Use of particular Callings.
But howsoever, Thirdly, (which Saint Bernard deemed a sufficient Apology for himself in a case of like nature, Noverint me non tam intendisse, etc.) let them know, that, in my choice of this Scripture, my purpose was not so much to bind my self to the strict exposition of the Apostolical Text, as to take occasion therefrom to deliver what I desired to speak, and judged expedient for you to hear; Concerning, 1. the Necessity, 2. the Choice, and 3. the Use of particular Callings.
These would be soundly spurred up, and whipped on end, Othersome, through weakness, do not make good choice of a fit Calling: like a young unbroken thing that hath metal,
These would be soundly spurred up, and whipped on end, Othersome, through weakness, do not make good choice of a fit Calling: like a young unbroken thing that hath metal,
Vocatio ad Foedus, or the General Calling, is that wherewith God calleth us, either outwardly in the ministry of his Word, or inwardly by the efficacy of his Spirit, or joyntly by both, to the faith and obedience of the Gospel, and to the embracing of the Covenant of grace and of mercy and salvation by Jesus Christ.
Vocatio and Foedus, or the General Calling, is that wherewith God calls us, either outwardly in the Ministry of his Word, or inwardly by the efficacy of his Spirit, or jointly by both, to the faith and Obedience of the Gospel, and to the embracing of the Covenant of grace and of mercy and salvation by jesus christ.
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Our Particular Calling, is that wherewith GOD enableth us, and directeth us, and putteth us on to some special course and condition of life, wherein to employ our selves,
Our Particular Calling, is that wherewith GOD enableth us, and directeth us, and putteth us on to Some special course and condition of life, wherein to employ our selves,
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And it is therefore termed a Particular Calling: not as if it concerned not all in general; (for we shall prove the contrary anon;) but because the thing whereunto men are thus called, is not one and the same to all,
And it is Therefore termed a Particular Calling: not as if it concerned not all in general; (for we shall prove the contrary anon;) but Because the thing whereunto men Are thus called, is not one and the same to all,
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as to their particular Callings. But as to the General Calling, there is NONLATINALPHABET, the common Salvation: all called to the same State of being the servants and children of God; all called to the performance of the same duties of servants,
as to their particular Callings. But as to the General Calling, there is, the Common Salvation: all called to the same State of being the Servants and children of God; all called to the performance of the same duties of Servants,
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all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) any where in Scripture mention made so expresly and together,
all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) any where in Scripture mention made so expressly and together,
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bearing sence, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood at the time of his General Calling. And the same,
bearing sense, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood At the time of his General Calling. And the same,
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Whence it appeareth, that the Calling my Text implieth, and wherein every man is here exhorted to abide, is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is we now intend to speak.
Whence it appears, that the Calling my Text Implies, and wherein every man is Here exhorted to abide, is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is we now intend to speak.
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And that in the more Proper and restrained signification of it, as it importeth some setled course of life with reference to business, office, and employment:
And that in the more Proper and restrained signification of it, as it imports Some settled course of life with Referente to business, office, and employment:
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Although I cannot be ignorant, that our Apostle (as the stream, of his argument carried him) here taketh the word in a much wider extent; as including not only such special courses of life as refer to employment,
Although I cannot be ignorant, that our Apostle (as the stream, of his argument carried him) Here Takes the word in a much wider extent; as including not only such special courses of life as refer to employment,
and by Calling understand A special setled course of life, wherein mainly to employ a mans gifts and time, for his own and the common good. The Necessity whereof whilest we mention, you are to imagine, not an absolute and positive, but a conditional and suppositive necessity.
and by Calling understand A special settled course of life, wherein mainly to employ a men Gifts and time, for his own and the Common good. The Necessity whereof whilst we mention, you Are to imagine, not an absolute and positive, but a conditional and suppositive necessity.
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Not as if no man could be without one de facto, (daily experience in these dissolute times manifesteth the contrary:) but because de jure no man should be without one.
Not as if no man could be without one de facto, (daily experience in these dissolute times manifesteth the contrary:) but Because de jure no man should be without one.
But how? Not as a necessary thing, ratione termini, so as the want thereof would be an absolute impossibility: but, virtute praecepti, as a necessary duty, the neglect whereof would be a grievous and sinful enormity. He that will do that which he ought,
But how? Not as a necessary thing, ratione termini, so as the want thereof would be an absolute impossibility: but, virtute Precepts, as a necessary duty, the neglect whereof would be a grievous and sinful enormity. He that will do that which he ought,
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And that First, from the Obedience we owe to every of Gods Ordinances; and the account we must render for every of Gods Gifts. Amongst those Ordinances this is one, and one of the first;
And that First, from the obedience we owe to every of God's Ordinances; and the account we must render for every of God's Gifts. among those Ordinances this is one, and one of the First;
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that forsooth it was laid upon Adam after his transgression, rather as a Curse, which he must endure; than as a Duty, which he should perform. For first; as some of Gods Curses, (such is his Goodness ) are promises as well as curses; as is that of the Enmity between the Womans seed and the Serpents:
that forsooth it was laid upon Adam After his Transgression, rather as a Curse, which he must endure; than as a Duty, which he should perform. For First; as Some of God's Curses, (such is his goodness) Are promises as well as curses; as is that of the Enmity between the Woman's seed and the Serpents:
so some of Gods Curses (such is his Iustice ) are Precepts as well as Curses; as is that of the Womans subjection to the Man. This of eating our bread in the sweat of our face, is all the three: it is a Curse; it is a Promise; it is a Precept. It is a Curse; in that God will not suffer the earth to afford us bread, without our sweat. It is a Promise; in that God assureth us, we shall have bread for our sweat. And it is a Precept too;
so Some of God's Curses (such is his justice) Are Precepts as well as Curses; as is that of the Woman's subjection to the Man. This of eating our bred in the sweat of our face, is all the three: it is a Curse; it is a Promise; it is a Precept. It is a Curse; in that God will not suffer the earth to afford us bred, without our sweat. It is a Promise; in that God assureth us, we shall have bred for our sweat. And it is a Precept too;
Secondly, although it may not be gainsaid, but that that injunction to Adam was given as a Curse; yet the substance of the Injunction was not the thing wherein the Curse did formally consist.
Secondly, although it may not be gainsaid, but that that injunction to Adam was given as a Curse; yet the substance of the Injunction was not the thing wherein the Curse did formally consist.
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Herein was the Curse: that whereas before the fall, the task which God appointed man was with pleasure of body, and content of mind, without sweat of brow or brain; now after the Fall he was to toil and forecast for his living, with care of mind, and travel of body, with weariness of flesh, and vexation of spirit. But as for the substance of the Injunction, which is, that every man should have somewhat to do, wherein to bestow himself, and his time, and his gifts, and whereby to earn his bread:
Herein was the Curse: that whereas before the fallen, the task which God appointed man was with pleasure of body, and content of mind, without sweat of brow or brain; now After the Fallen he was to toil and forecast for his living, with care of mind, and travel of body, with weariness of Flesh, and vexation of Spirit. But as for the substance of the Injunction, which is, that every man should have somewhat to do, wherein to bestow himself, and his time, and his Gifts, and whereby to earn his bred:
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Working with their hands the thing that is good in some kind or other ▪ those that have set themselves in no such good way, our Apostle elsewhere justly blaming as inordinate, or disorderly walkers.
Working with their hands the thing that is good in Some kind or other ▪ those that have Set themselves in no such good Way, our Apostle elsewhere justly blaming as inordinate, or disorderly walker's.
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And how can such disorderly ones hope to find approvance in the sight of our God, who is a God of Order? He commandeth us to live in a Calling: and wo to us, if we neglect it.
And how can such disorderly ones hope to find approvance in the sighed of our God, who is a God of Order? He commands us to live in a Calling: and woe to us, if we neglect it.
Where God bestoweth, he bindeth: and to whom any thing is given, of him something shall be required. The inference is stronger, than most are aware of;
Where God bestoweth, he binds: and to whom any thing is given, of him something shall be required. The Inference is Stronger, than most Are aware of;
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from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knitteth them together at the 17. Verse.
from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knits them together At the 17. Verse.
And in Eph. 4. having alledged that of the Psalm, He gave gifts unto men; immediately he inferreth, He gave some Apostles, some Prophets, &c. as giving us to understand, that for no other end God did bestow upon some Apostolical, upon others Prophetical, upon others gifts in other kinds;
And in Ephesians 4. having alleged that of the Psalm, He gave Gifts unto men; immediately he infers, He gave Some Apostles, Some prophets, etc. as giving us to understand, that for no other end God did bestow upon Some Apostolical, upon Others Prophetical, upon Others Gifts in other Kinds;
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And if we confess that Nature doth not, we may not think the God of Nature doth bestow abilities, whereof he intendeth no use: for that were to bestow them in vain. Sith then he bestoweth gifts and graces upon every man, some or other,
And if we confess that Nature does not, we may not think the God of Nature does bestow abilities, whereof he intends no use: for that were to bestow them in vain. Sith then he bestoweth Gifts and graces upon every man, Some or other,
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and none in vain; let every man take heed, that he receive them not in vain: let every man beware of napkening up the talent, which was delivered him to trade withal:
and none in vain; let every man take heed, that he receive them not in vain: let every man beware of napkening up the talon, which was Delivered him to trade withal:
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he that hath no honest vocation to busie himself in, that hath nothing of his own to do, must needs from doing nothing, proceed to doing naught. That saying of Cato was subscribed by the wiser Heathens as an Oracle, Nihil agendo malè agere disces.
he that hath no honest vocation to busy himself in, that hath nothing of his own to do, must needs from doing nothing, proceed to doing nought. That saying of Cato was subscribed by the Wiser heathens as an Oracle, Nihil Agendo malè agere disces.
the idle mans only business is to tempt the Devil. Experience of all Histories and times sheweth us, what advantages the Devil hath won upon godly and industrious men otherwise, (as upon David in the matter of Uriah, and many others) only by watching the opportunity of their idle hours, and plying them with suggestions of noysom lusts, at such times,
the idle men only business is to tempt the devil. Experience of all Histories and times shows us, what advantages the devil hath wone upon godly and Industria men otherwise, (as upon David in the matter of Uriah, and many Others) only by watching the opportunity of their idle hours, and plying them with suggestions of noisome Lustiest, At such times,
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How will he not then lead captive at his pleasure those, whose whole lives are nothing else but a long vacation; and their whole care nothing but to make up a number, and to waste the good creatures of God? There is no readier sanctuary for thee then, good Christian,
How will he not then led captive At his pleasure those, whose Whole lives Are nothing Else but a long vacation; and their Whole care nothing but to make up a number, and to waste the good creatures of God? There is no Readier sanctuary for thee then, good Christian,
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As if it were not their own bread, if not gotten with the work of their own hands, and in the sweat of their own faces. And again, writing to the Ephesians, Let him that stole, steal no more:
As if it were not their own bred, if not got with the work of their own hands, and in the sweat of their own faces. And again, writing to the Ephesians, Let him that stole, steal no more:
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but rather let him labour, &c. If he will not steal, he must labour; and if he do not labour, he doth steal: steal from himself, steal from his family, steal from the poor.
but rather let him labour, etc. If he will not steal, he must labour; and if he do not labour, he does steal: steal from himself, steal from his family, steal from the poor.
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without which, as there is no promise, so ordinarily there is no performance of those blessings of plenty and sufficiency. God hath a bountiful hand; He openeth it, and filleth all things living with plenteousness:
without which, as there is no promise, so ordinarily there is no performance of those blessings of plenty and sufficiency. God hath a bountiful hand; He Openeth it, and fills all things living with plenteousness:
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No Mill, we say, no Meal. And he that by the sloth of his hand disfurnisheth himself of the means of getting, he is as near of kin to a waster as may be; (that they may call Brothers: ) and it is but just,
No Mill, we say, no Meal. And he that by the sloth of his hand disfurnisheth himself of the means of getting, he is as near of kin to a waster as may be; (that they may call Brother's:) and it is but just,
they are well fed, and well clad, and carefully looked unto. Her husband praiseth her, and her servants, and her children, when they have kneeled down,
they Are well fed, and well clad, and carefully looked unto. Her husband Praiseth her, and her Servants, and her children, when they have kneeled down,
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is a burden to his friends, an eye-sore to his kindred; the shame of his name, the ruine of his house, and the bane of his posterity. He bequeatheth misery to his off-spring instead of plenty:
is a burden to his Friends, an eyesore to his kindred; the shame of his name, the ruin of his house, and the bane of his posterity. He bequeatheth misery to his offspring instead of plenty:
and specially for those of his own house, he hath denied the Faith, and is in that respect even worse than an Infidel, 1 Tim. 5. 8. The very Infidels take themselves bound to this care:
and specially for those of his own house, he hath denied the Faith, and is in that respect even Worse than an Infidel, 1 Tim. 5. 8. The very Infidels take themselves bound to this care:
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He stealeth also (which is the basest Theft of all) from the poor: in robbing them of that relief, which he should minister unto them out of his honest gettings; the over-plus whereof is their proper revenue.
He steals also (which is the Basest Theft of all) from the poor: in robbing them of that relief, which he should minister unto them out of his honest gettings; the overplus whereof is their proper revenue.
whilest sowing to them temporal things, the comfort of his Alms, he reapeth in recompence of it, their spiritual things, the benefit of their Prayers. Saint Paul exhorteth the Ephesians by word of mouth, (and it was the very close of his solemn farewel,
whilst sowing to them temporal things, the Comfort of his Alms, he reapeth in recompense of it, their spiritual things, the benefit of their Prayers. Saint Paul exhorteth the Ephesians by word of Mouth, (and it was the very close of his solemn farewell,
remembring the words of the Lord Iesus, how he said, It is more blessed to give than to receive. And after his departure, he thought it needful for him to put them in mind of the same duty once again by letter;
remembering the words of the Lord Iesus, how he said, It is more blessed to give than to receive. And After his departure, he Thought it needful for him to put them in mind of the same duty once again by Letter;
Let him that stole steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth.
Let him that stole steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needs.
and so is a foolish Thief; stealeth from his Family and friends, and so is an unnatural Thief; stealeth from the poor, and so is a base Thief. Fourthly, and lastly:
and so is a foolish Thief; steals from his Family and Friends, and so is an unnatural Thief; steals from the poor, and so is a base Thief. Fourthly, and lastly:
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made us fellow members of one body, and every one anothers members. As therefore we are not born, so neither must we live, to and for our selves alone:
made us fellow members of one body, and every one another's members. As Therefore we Are not born, so neither must we live, to and for our selves alone:
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and as in the natural body of a Man, consisting of many members, all the members Have not the same Office, (for that would make a confusion) yet there is no member in the body so mean or small,
and as in the natural body of a Man, consisting of many members, all the members Have not the same Office, (for that would make a confusion) yet there is no member in the body so mean or small,
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For which reason, the ancient renowned Common-wealths were so careful to ordain, that no man should live but in some Profession; and take district Examination who did otherwise;
For which reason, the ancient renowned Commonwealths were so careful to ordain, that no man should live but in Some Profession; and take district Examination who did otherwise;
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and to punish them, some with fasting, some with infamy, some with banishment, yea and some with death. The care of the Indians, Egyptians, Athenians, and other herein, Historians relate, and I omit.
and to Punish them, Some with fasting, Some with infamy, Some with banishment, yea and Some with death. The care of the Indians, egyptians, Athenians, and other herein, Historians relate, and I omit.
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It were to be wished that Christan Common-wealths would take some greater care, if but from their example, to rid themselves of such unnecessary burthens as are good for nothing but to devour the fruits of the Land;
It were to be wished that Christian Commonwealths would take Some greater care, if but from their Exampl, to rid themselves of such unnecessary burdens as Are good for nothing but to devour the fruits of the Land;
as we might well doubt whether they had any living souls in their bodies at all or no, were it not barely for this one argument, That their bodies are a degree sweeter than Carrion? I mean all such of what rank and condition soever they be,
as we might well doubt whither they had any living Souls in their bodies At all or no, were it not barely for this one argument, That their bodies Are a degree Sweeten than Carrion? I mean all such of what rank and condition soever they be,
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as, for want of a Calling, mis-spend their precious time, bury their Masters talent, waste Gods good Creatures, and wear away themselves in idleness, without doing good to themselves, to their friends, to humane society. Infinite is the number of such unprofitable burthens of the Earth:
as, for want of a Calling, misspend their precious time, bury their Masters talon, waste God's good Creatures, and wear away themselves in idleness, without doing good to themselves, to their Friends, to humane society. Infinite is the number of such unprofitable burdens of the Earth:
but there are amongst other, three sorts of them especially, whereof the World ringeth, and such as a man that hath to speak of this argument can scarce baulk without some guilt of unfaithfulness.
but there Are among other, three sorts of them especially, whereof the World ring, and such as a man that hath to speak of this argument can scarce balk without Some guilt of unfaithfulness.
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First, those NONLATINALPHABET, Evil Beasts, slow-bellies; stall-fed Monks and Friars: who live mewed up in their Cells and Cloisters; like Boars in a Franck, pining themselves into Lard, and beating down their bodies till their girdles crack.
First, those, Evil Beasts, slow-bellies; stall-fed Monks and Friars: who live mewed up in their Cells and Cloisters; like Boars in a Franck, pining themselves into Lard, and beating down their bodies till their girdles Crac.
There was not then that Opinion of Sanctity and Perfection in the Choice; that imposition of unlawful, unnatural, and (to some men) impossible Vows, in the Entrance; that clogg of ridiculous Habits and Ceremonies, and regular irregular Observances, in the Use; that heavy Note of Apostacy upon such as altered their course, in the loose: all which now there are.
There was not then that Opinion of Sanctity and Perfection in the Choice; that imposition of unlawful, unnatural, and (to Some men) impossible Vows, in the Entrance; that clog of ridiculous Habits and Ceremonies, and regular irregular Observances, in the Use; that heavy Note of Apostasy upon such as altered their course, in the lose: all which now there Are.
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Those by their fastings, and watchings, and devotions, and charity, and learning, and industry, and temperance, and unaffected austerity and strictness of life, won from many of the ancient Fathers (as appeared in their writings) ample and large testimonies of their vertue and piety, and that most deservedly:
Those by their Fastings, and watchings, and devotions, and charity, and learning, and industry, and temperance, and unaffected austerity and strictness of life, wone from many of the ancient Father's (as appeared in their writings) ample and large testimonies of their virtue and piety, and that most deservedly:
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although their willingness ( out of a zealous desire to excite others to the imitation of their vertues ) to set forth their praises in the highest Panegyrick strains they could, drew from their pens now and then such Hyperbolical excesses in modo loquendi, as gave occasion to those Superstitions in after-ages, which they then never dreamed of.
although their willingness (out of a zealous desire to excite Others to the imitation of their Virtues) to Set forth their praises in the highest Panegyric strains they could, drew from their pens now and then such Hyperbolical Excesses in modo loquendi, as gave occasion to those Superstitions in Afterages, which they then never dreamed of.
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Whereas these of latter times, by their affected absurd habits, and gestures, and Rules; by their gross and dull ignorance; by their insufferable pride, though pretending humility; and their more than Pharisaical overlooking of others, by their insatiable Avarice, and palpable Arts of getting into their hands the fattest of the Earth,
Whereas these of latter times, by their affected absurd habits, and gestures, and Rules; by their gross and dull ignorance; by their insufferable pride, though pretending humility; and their more than Pharisaical overlooking of Others, by their insatiable Avarice, and palpable Arts of getting into their hands the Fattest of the Earth,
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and that under colour of ▪ Religion, and pretences of Poverty; by their sensual wallowing in all ease, and idleness, and fulness of bread, and (the fruits of these) in abominable and prodigious filthiness and luxury: became as Proverbs and as by-words in the mouths and pens of men of all sorts.
and that under colour of ▪ Religion, and pretences of Poverty; by their sensual wallowing in all ease, and idleness, and fullness of bred, and (the fruits of these) in abominable and prodigious filthiness and luxury: became as Proverbs and as bywords in the mouths and pens of men of all sorts.
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for by this time, you must know, these droans had thrust themselves against all reason and common sense, into the rank of Church-men, and shrouded themselves under the Title of the Clergy. Divers godly and learned men wrote against the Abuses, desired a Reformation, laboured to have Monkery reduced,
for by this time, you must know, these Drones had thrust themselves against all reason and Common sense, into the rank of Churchmen, and shrouded themselves under the Title of the Clergy. Diverse godly and learned men wrote against the Abuses, desired a Reformation, laboured to have Monkery reduced,
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if not to the first Institution, (there seemed to be little hope of that, things were so far out of course) yet at leastwise to some tolerable expression of it.
if not to the First Institution, (there seemed to be little hope of that, things were so Far out of course) yet At leastwise to Some tolerable expression of it.
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that which concerneth the point we have in hand, argueth a manifest and wide declination in these kind of men from their primitive purity. The ancient Monks lived upon the labour of their hands: and thereby not only maintained themselves, (which they might do with a very little in that course of Abstinence and Austerity wherein they lived) but relieved many others,
that which concerns the point we have in hand, argue a manifest and wide declination in these kind of men from their primitive purity. The ancient Monks lived upon the labour of their hands: and thereby not only maintained themselves, (which they might do with a very little in that course of Abstinence and Austerity wherein they lived) but relieved many Others,
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And when about S. Augustine 's, and S. Hierom 's times, Monks began to relish Ease, and under pretence of Reading and Prayer to leave off working, and to live upon the sweat of other mens brows;
And when about S. Augustine is, and S. Hieronymus is times, Monks began to relish Ease, and under pretence of Reading and Prayer to leave off working, and to live upon the sweat of other men's brows;
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Saint Hierome to Rusticus alledging the laudable Custom of the Monasteries in Aegypt, which admitted none to be Monks but with express condition of labour; and Saint Augustine in a just Treatise opposing it not without some bitterness, rebuking them as contumacious and peevishly perverse, who reading in the Scriptures, that he that will not labour, shall not eat, do ye resist the Apostles Admonition,
Saint Jerome to Rusticus alleging the laudable Custom of the Monasteries in Egypt, which admitted none to be Monks but with express condition of labour; and Saint Augustine in a just Treatise opposing it not without Some bitterness, rebuking them as contumacious and peevishly perverse, who reading in the Scriptures, that he that will not labour, shall not eat, do you resist the Apostles Admonition,
and will not be easily wrung from those that have any while given themselves to it, especially when it can pretend the face and colour of Religion. So that for all this the humour still encreased and spread;
and will not be Easily wrung from those that have any while given themselves to it, especially when it can pretend the face and colour of Religion. So that for all this the humour still increased and spread;
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till at the length there grew whole Orders of disorderly Mendicants begging runagate Friars: who by their Affected poverty, diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor, and under colour of long prayers, made a prey not now (as those craving Pharisees of old, whose simplicity they pity) of Widows houses,
till At the length there grew Whole Order of disorderly Mendicants begging runagate Friars: who by their Affected poverty, diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor, and under colour of long Prayers, made a prey not now (as those craving Pharisees of old, whose simplicity they pity) of Widows houses,
the Common-wealth, whilest they became Lords of very little less (by their computation who have travelled in the search) than the one half of the Temporalties of the Kingdom;
the Commonwealth, whilst they became lords of very little less (by their computation who have traveled in the search) than the one half of the Temporalities of the Kingdom;
allowing scarce so much as the Chaff towards the maintenance of those that trod out the Corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent and Iehu - like reformation of a mighty King:
allowing scarce so much as the Chaff towards the maintenance of those that trod out the Corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent and Iehu - like Reformation of a mighty King:
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but the Rubbish of their Nests, and the stink of their Memory; unless it be the sting of their devillish Sacrilege in robbing the Church by damnable Impropriations. But let them go.
but the Rubbish of their Nests, and the stink of their Memory; unless it be the sting of their devilish Sacrilege in robbing the Church by damnable Impropriations. But let them go.
The next we meet withal are those, with whose either Birth, or Breeding, or Estate it sorteth not (as they think) to be tied to labour in any Vocation. It is the sin of many of the Gentry, whom God hath furnished with means and abilities to do much good;
The next we meet withal Are those, with whose either Birth, or Breeding, or Estate it sorts not (as they think) to be tied to labour in any Vocation. It is the since of many of the Gentry, whom God hath furnished with means and abilities to do much good;
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or rigorous, as not to allow a difference in the manner of employment, and in other circumstances thereto belonging, between those that are nobly or generously born and bred,
or rigorous, as not to allow a difference in the manner of employment, and in other Circumstances thereto belonging, between those that Are nobly or generously born and bred,
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But yet no man is born, no man should be bred unto idleness. There are generous, and ingenuous, and liberal Employments, sortable to the greatest Births and Educations.
But yet no man is born, no man should be bred unto idleness. There Are generous, and ingenuous, and liberal Employments, sortable to the greatest Births and Educations.
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He that doth but this as he ought to do, or is otherwise industrious for the common good; must be acknowledged a worthy member of the Common wealth: and his course of life, a Calling (although perhaps not so toylsom,
He that does but this as he ought to do, or is otherwise Industria for the Common good; must be acknowledged a worthy member of the Common wealth: and his course of life, a Calling (although perhaps not so toilsome,
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but spend half the day in sleeping, half the night in gaming, and the rest of their time in other Pleasures and Vanities, to as little purpose as they can devise;
but spend half the day in sleeping, half the night in gaming, and the rest of their time in other Pleasures and Vanities, to as little purpose as they can devise;
A horse that is neither good for the Way, nor the Cart, nor the Race, nor the Wars, nor any other Service; let him be of never so good a Breed, never so well marked and shaped; yet he is but a Iade: his Master setteth no store by him, thinketh his meat ill bestowed on him;
A horse that is neither good for the Way, nor the Cart, nor the Raze, nor the Wars, nor any other Service; let him be of never so good a Breed, never so well marked and shaped; yet he is but a Jade: his Master sets no store by him, Thinketh his meat ill bestowed on him;
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Search your Pedigrees; collect the scattered Monuments and Histories of your Ancestors: and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobility. Scarce shall you find a man of them, that gave any accession,
Search your Pedigrees; collect the scattered Monuments and Histories of your Ancestors: and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobilt. Scarce shall you find a man of them, that gave any accession,
but either serving in the Camp, or sweating at the Bar, or waiting at the Court, or adventuring on the Seas, or trucking in his Shop, or some other way industriously bestirring himself in some setled Calling, and Course of life.
but either serving in the Camp, or sweating At the Bar, or waiting At the Court, or adventuring on the Seas, or trucking in his Shop, or Some other Way industriously bestirring himself in Some settled Calling, and Course of life.
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You usurp their Arms, if you inherit not their Vertues: and those Ensigns of Honour and Gentry which they by industry atchieved, sit no otherwise upon your shoulders,
You usurp their Arms, if you inherit not their Virtues: and those Ensigns of Honour and Gentry which they by industry achieved, fit no otherwise upon your shoulders,
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If you by brutish sensuality, and spending your time in swinish luxury, stain the colours, and embase the metals of those badges of your Gentry and Nobility, which you claim by descent:
If you by brutish sensuality, and spending your time in swinish luxury, stain the colours, and embase the metals of those badges of your Gentry and Nobilt, which you claim by descent:
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and filth, and vermine of the Common-wealth. I mean such as have health, and strength, and limbs, and are in some measure able to work and take pains for their living;
and filth, and vermin of the Commonwealth. I mean such as have health, and strength, and limbs, and Are in Some measure able to work and take pains for their living;
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The Civil Laws have flat Constitutions against them, in the titles de Mendicantibus non invalidis. But I think never Kingdom had more wholsome Laws in both kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly Vagabonds; than those provisions which in many of our own Memories have been made in this land.
The Civil Laws have flat Constitutions against them, in the titles de Mendicantibus non invalidis. But I think never Kingdom had more wholesome Laws in both Kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly Vagabonds; than those provisions which in many of our own Memories have been made in this land.
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the saying is truer of Rogues and Gypsies in England, than ever it was of Mathematicians in Rome. You to whose care the preservation of the Iustice, and thereby also of the Peace of the Land is committed,
the saying is truer of Rogues and Gypsies in England, than ever it was of Mathematicians in Room. You to whose care the preservation of the justice, and thereby also of the Peace of the Land is committed,
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breath fresh life into the languishing Laws by severe Execution; be rather cruel to these Vipers than to the State. So shall you free us from the Plague, and your selves from the Guilt, and them from the Opportunities of infinite sinful abominations.
breath fresh life into the languishing Laws by severe Execution; be rather cruel to these Vipers than to the State. So shall you free us from the Plague, and your selves from the Gilded, and them from the Opportunities of infinite sinful abominations.
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so relieve the poor, but relieve those that are poor indeed. Not every one that asketh; not every one that wanteth; nay more, not every one that is poor, is poor indeed: and he that in his indiscreet and mis-guided charity should give to every one that asketh, or wanteth, or is poor, Meat, or Clothing, or Alms;
so relieve the poor, but relieve those that Are poor indeed. Not every one that asks; not every one that Wants; nay more, not every one that is poor, is poor indeed: and he that in his indiscreet and misguided charity should give to every one that asks, or Wants, or is poor, Meat, or Clothing, or Alms;
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than dig: he is no more to be relieved as a poor man, than a woman that hath poysoned her husband is to be honoured as a Widow. Such a woman is a Widow, for she hath no more an husband than any other Widow hath:
than dig: he is no more to be relieved as a poor man, than a woman that hath poisoned her husband is to be honoured as a Widow. Such a woman is a Widow, for she hath no more an husband than any other Widow hath:
You have seen the Necessity of a Calling; without it, we despise Gods Ordinance, and smother his Gifts; we expose our selves to sinful temptations; we deprive our selves, our families,
You have seen the Necessity of a Calling; without it, we despise God's Ordinance, and smother his Gifts; we expose our selves to sinful temptations; we deprive our selves, our families,
and the poor of due maintenance; we withdraw our bounden service from the Common-wealth. It is not the pretence of Devotion, that can exempt the lazy Monk; nor of Birth, the riotous Gallant; nor of Want, the able Beggar; nor of any other thing, any other man, from this common Necessity. And that is the sum of our first point, viz. the Necessity of a Calling. Proceed we now to the second, the Choice of a Calling.
and the poor of due maintenance; we withdraw our bounden service from the Commonwealth. It is not the pretence of Devotion, that can exempt the lazy Monk; nor of Birth, the riotous Gallant; nor of Want, the able Beggar; nor of any other thing, any other man, from this Common Necessity. And that is the sum of our First point, viz. the Necessity of a Calling. Proceed we now to the second, the Choice of a Calling.
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and particular Calling, cannot but imply that there is a difference and choice of such Callings; ) and being withal a matter of such great consequence to be taught and known;
and particular Calling, cannot but imply that there is a difference and choice of such Callings;) and being withal a matter of such great consequence to be taught and known;
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I thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with some hazard of the imputation of Impertinency to my self) than by passing it over, to defraud them (and it is likely there are many such here present) whom it may concern in point of Conscience of such instructions,
I Thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with Some hazard of the imputation of Impertinency to my self) than by passing it over, to defraud them (and it is likely there Are many such Here present) whom it may concern in point of Conscience of such instructions,
Concerning which, it behoveth every man the rather to have an especial care, because much of a mans comfort and content in this life dependeth thereupon:
Concerning which, it behooveth every man the rather to have an especial care, Because much of a men Comfort and content in this life dependeth thereupon:
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it being scarce possible that that mans life should be comfortable to him, or he go on with any chearfulness in his course, that liveth in a Calling, for which neither he is fit,
it being scarce possible that that men life should be comfortable to him, or he go on with any cheerfulness in his course, that lives in a Calling, for which neither he is fit,
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Neither will the consideration hereof be useful only for such, as are yet free to choose; but even for those also, who have already made their choice. For since the very same Rules which are to direct us in the Choice of our Calling, are to help us also for the Trial of our Callings; it can be no loss to the best of us all, to give heed to those Rules: thereby either to rectifie our Choice;
Neither will the consideration hereof be useful only for such, as Are yet free to choose; but even for those also, who have already made their choice. For since the very same Rules which Are to Direct us in the Choice of our Calling, Are to help us also for the Trial of our Callings; it can be no loss to the best of us all, to give heed to those Rules: thereby either to rectify our Choice;
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— Obsequium sufficit esse meum. The Enquiries we are to make ordinarily, are (as you shall hear anon) what lawfulness there is in the thing, what Abilities there are in us, what Warrant we have from without. But all these must cease,
— Obsequium sufficit esse meum. The Enquiries we Are to make ordinarily, Are (as you shall hear anon) what lawfulness there is in the thing, what Abilities there Are in us, what Warrant we have from without. But all these must cease,
If God bid Peter kill and eat, and send him to preach unto the Gentiles; there is no answering NONLATINALPHABET, Not so Lord; nor alledging the uncleanness of the meat, or the unlawfulness of going into the way of the Gentiles: Injusta justa habenda — what God will have clean, he must not account common. His very Call to any thing, maketh it lawful. No more enquiry into our selves, how able we are.
If God bid Peter kill and eat, and send him to preach unto the Gentiles; there is no answering, Not so Lord; nor alleging the uncleanness of the meat, or the unlawfulness of going into the Way of the Gentiles: Unjust Justa Habenda — what God will have clean, he must not account Common. His very Call to any thing, makes it lawful. No more enquiry into our selves, how able we Are.
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it is needless to confer with flesh and blood, or to seek confirmation at Ierusalem from them which were Apostles before him, by the imposition of their hands.
it is needless to confer with Flesh and blood, or to seek confirmation At Ierusalem from them which were Apostles before him, by the imposition of their hands.
If it were expedient for us, that God should still deal with us as he did long with the Iewish, and a while with the Infant Christian Church, by immediate inspirations;
If it were expedient for us, that God should still deal with us as he did long with the Jewish, and a while with the Infant Christian Church, by immediate inspirations;
But since the wisdom of God hath thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this and all other difficulties;
But since the Wisdom of God hath Thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this and all other difficulties;
rather than to depend upon immediate and extraordinary inspirations: it will be very profitable for us to draw thence some few Rules, whereby to make reasonable judgments concerning any course of life, whether that it be, whereunto God hath called us, or no.
rather than to depend upon immediate and extraordinary inspirations: it will be very profitable for us to draw thence Some few Rules, whereby to make reasonable Judgments Concerning any course of life, whither that it be, whereunto God hath called us, or no.
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The Rules, as I have partly intimated already, may be reduced to Three Heads: according as the Enquiries we are to make in this business, are of Three sorts.
The Rules, as I have partly intimated already, may be reduced to Three Heads: according as the Enquiries we Are to make in this business, Are of Three sorts.
God is just; and will not call any man to that, which is not honest and good: God is All-sufficient; and will not call any man to that, which is above the proportion of his strength: God is wonderful in his providence, and will not call any man to that, whereto he will not open him a fair and orderly passage.
God is just; and will not call any man to that, which is not honest and good: God is All-sufficient; and will not call any man to that, which is above the proportion of his strength: God is wondered in his providence, and will not call any man to that, whereto he will not open him a fair and orderly passage.
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Thirdly, whether it will be profitable, or rather hurtful to the Common-wealth. Now observe the Rules. The first Rule this, Adventure not on any course without good assurance that it be in it self lawful.
Thirdly, whither it will be profitable, or rather hurtful to the Commonwealth. Now observe the Rules. The First Rule this, Adventure not on any course without good assurance that it be in it self lawful.
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Let him that stole, steal no more, saith St. Paul; But rather let him labour with his hands, the thing that is good, Ephes. 4. If it be not something that is good; it is good for him to hold his hands off:
Let him that stole, steal no more, Says Saint Paul; But rather let him labour with his hands, the thing that is good, Ephesians 4. If it be not something that is good; it is good for him to hold his hands off:
and he were as good hold to his old trade, and steal still, as labour with his hand the thing that is not good. If Diana of Ephesus be an Idol, Demetrius his occupation must down:
and he were as good hold to his old trade, and steal still, as labour with his hand the thing that is not good. If Diana of Ephesus be an Idol, Demetrius his occupation must down:
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Tertullian excellently enlargeth himself in this argument in his Book De Idololatria; strongly disapproving their practice, who being Christians, yet got their living by making Statues and Images, and other ornaments to sell to Heathen Idolaters.
Tertullian excellently enlarges himself in this argument in his Book De Idolatry; strongly disapproving their practice, who being Christians, yet god their living by making Statues and Images, and other Ornament to fell to Heathen Idolaters.
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Offenders against this Rule, are not only such as live by Stealing, and Robbing, and Piracy, and Purse-cutting, and Witch-craft, and other such like ungodly practices as are made capital even by the Laws of Men, and punishable by death:
Offenders against this Rule, Are not only such as live by Stealing, and Robbing, and Piracy, and purse-cutting, and Witchcraft, and other such like ungodly practices as Are made capital even by the Laws of Men, and punishable by death:
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but all such also, as maintain themselves by, or get their living in any course, absolutely condemned by the Law of God, howsoever they may find amongst men either express allowance as Whores, and Bawds do in the holy Mother Church of Rome; or at least some kind of toleration by connivance, as Charmers, and Fortune-tellers, and Wizards, do amongst us.
but all such also, as maintain themselves by, or get their living in any course, absolutely condemned by the Law of God, howsoever they may find among men either express allowance as Whores, and Bawds do in the holy Mother Church of Room; or At least Some kind of toleration by connivance, as Charmers, and Fortune-tellers, and Wizards, do among us.
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Which sort of people it is scarce credible how generally and miserably our common Ignorants are besotted with the opinion of their skill, and how pitifully they are gulled by their damnable impostures, through their own foolish credulity These superstitions helped to root out the Amorites out of the land of Canaan: and it may pass among Saul 's best Acts, that he rooted out these Superstitions out of the land of Israel: And great pity it is, that such as make a trade of these superstitions are not by some severe provisions rooted out of this,
Which sort of people it is scarce credible how generally and miserably our Common ignorants Are besotted with the opinion of their skill, and how pitifully they Are gulled by their damnable Impostors, through their own foolish credulity These superstitions helped to root out the amorites out of the land of Canaan: and it may pass among Saul is best Acts, that he rooted out these Superstitions out of the land of Israel: And great pity it is, that such as make a trade of these superstitions Are not by Some severe provisions rooted out of this,
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Who can reasonably deny the lawfulness of many disports and recreations, as Bowling, or Shooting, or even Cards and Dice? And yet who can reasonably think it to be a commendable Calling, for any man to be a profest Bowler, or Archer, or Gamester, and nothing else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling.
Who can reasonably deny the lawfulness of many disports and recreations, as Bowling, or Shooting, or even Cards and Dice? And yet who can reasonably think it to be a commendable Calling, for any man to be a professed Bowler, or Archer, or Gamester, and nothing Else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling.
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The ground of particular Callings is some particular gift of God, according to the differences that are to be found in particular men in regard either of the soul or of the body, or of outward things: whereas such things as these, whereof we now speak, become of lawful and commendable use, not so much from any special ability received from God, which should be exercised therein,
The ground of particular Callings is Some particular gift of God, according to the differences that Are to be found in particular men in regard either of the soul or of the body, or of outward things: whereas such things as these, whereof we now speak, become of lawful and commendable use, not so much from any special ability received from God, which should be exercised therein,
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The works of our Callings, they are as our Meats and Drinks; these of Delight, as Sauces, or as Physick, and as Sauces or Physick they are to be used and not otherwise.
The works of our Callings, they Are as our Meats and Drinks; these of Delight, as Sauces, or as Physic, and as Sauces or Physic they Are to be used and not otherwise.
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As absurd then as it would be for a man to accustom himself to no other diet but slabber-sauces, and Druggs: so absurd a thing it is for a man to have no other Calling, but Dicing, and Carding, and Gaming. Amongst offenders against this Rule, that I reckon not Iuglers, and Fidlers, and Tumblers, and Bearwards, and Rope-dancers, and Rhymers, and the rest of that Rabble;
As absurd then as it would be for a man to accustom himself to no other diet but slabber-sauces, and Drugs: so absurd a thing it is for a man to have no other Calling, but Dicing, and Carding, and Gaming. among offenders against this Rule, that I reckon not Jugglers, and Fiddlers, and Tumblers, and Bearwards, and Rope-dancers, and Rhymers, and the rest of that Rabble;
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they may thank the baseness of their condition, rather than the lawfulness of their Course. I strike rather, at those that are both eminent and pernicious;
they may thank the baseness of their condition, rather than the lawfulness of their Course. I strike rather, At those that Are both eminent and pernicious;
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especially those Bawds of unthriftiness and almost every other Vice; (for where Unthriftiness is, there is almost every other Vice, ) I mean those parcel-Gallants that have nothing to live on but their Wits, and no other use of their Wits, but to destil a kind of maintenance from juicy heirs,
especially those Bawds of unthriftiness and almost every other Vice; (for where Unthriftiness is, there is almost every other Vice,) I mean those parcel-Gallants that have nothing to live on but their Wits, and no other use of their Wits, but to destil a kind of maintenance from juicy Heirs,
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and flush novices by play. I would our Pantomimes also and Stage-players would examine themselves and their Callings by this Rule. If they should have been tried by the Bench of Fathers and Councils of old,
and flush Novices by play. I would our Pantomimes also and Stageplayers would examine themselves and their Callings by this Rule. If they should have been tried by the Bench of Father's and Councils of old,
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or would have put it to most voices among later Divines both Popish and Reformed; they had been utterly cast and condemned by the first Rule, and not have been reprieved till now;
or would have put it to most voices among later Divines both Popish and Reformed; they had been utterly cast and condemned by the First Rule, and not have been reprieved till now;
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and what inducements they have, and of what weight those inducements are, to give their consciences security, that they have done well, in embracing this as their calling. And when they have done thus, freely and faithfully,
and what inducements they have, and of what weight those inducements Are, to give their Consciences security, that they have done well, in embracing this as their calling. And when they have done thus, freely and faithfully,
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in the mean time, I would but be their Remembrancer of thus much only, that there are some things lawful to do, which are not lawful to live by; some things lawful as Delights, which are not lawful as callings. And so much for that second Rule.
in the mean time, I would but be their Remembrancer of thus much only, that there Are Some things lawful to do, which Are not lawful to live by; Some things lawful as Delights, which Are not lawful as callings. And so much for that second Rule.
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Resolve not upon that course for thy calling, what pretences soever, or what reasons thou mayest have for the lawfulness of it otherwise, which is rather hurtful than profitable for the Common-wealth.
Resolve not upon that course for thy calling, what pretences soever, or what Reasons thou Mayest have for the lawfulness of it otherwise, which is rather hurtful than profitable for the Commonwealth.
the same respect then must of necessity enforce such a calling, as may at least stand with the Publick good. The manifestation of the Spirit is given to every man (saith our Apostle after at the twelfth Chapter) to profit withal. Yea, perhaps to profit himself withal.
the same respect then must of necessity enforce such a calling, as may At least stand with the Public good. The manifestation of the Spirit is given to every man (Says our Apostle After At the twelfth Chapter) to profit withal. Yea, perhaps to profit himself withal.
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NONLATINALPHABET. That very word impliedly preferreth the publick good before the private; and scarcealloweth the private, other than as it is interwoven in the publick. Now things in themselves lawful, and at some times useful, may in regard of the End, or of the matter, or by some accident otherwise, happen at some other times to be hurtful to the Common-wealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the Common good, and not wholly to look after our own private gain. Offenders against this Rule, are most of our Engrossers, and Forestallers, and sundry kinds of Hucksters and Regraters: as also those that export money, corn,
. That very word impliedly preferreth the public good before the private; and scarcealloweth the private, other than as it is interwoven in the public. Now things in themselves lawful, and At Some times useful, may in regard of the End, or of the matter, or by Some accident otherwise, happen At Some other times to be hurtful to the Commonwealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the Common good, and not wholly to look After our own private gain. Offenders against this Rule, Are most of our Engrossers, and Forestallers, and sundry Kinds of Hucksters and Regraters: as also those that export money, corn,
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perhaps not without pretension of some small benefit to the Common-wealth, but certainly not without sensible and grievous pressures of those that are a great part of the Common-wealth.
perhaps not without pretension of Some small benefit to the Commonwealth, but Certainly not without sensible and grievous pressures of those that Are a great part of the Commonwealth.
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He sinneth against the sixth Commandment, by distempering his body; he sinneth against the seventh, by enflaming his lust; he sinneth against the eighth, by making waste of the good Creatures of God.
He Sinneth against the sixth Commandment, by distempering his body; he Sinneth against the seventh, by enflaming his lust; he Sinneth against the eighth, by making waste of the good Creatures of God.
He would pose me, that should ask me the Question, which of these three Rules fetcheth in the Usurer and his Calling, Verily I cannot well tell which most;
He would pose me, that should ask me the Question, which of these three Rules Fetches in the Usurer and his Calling, Verily I cannot well tell which most;
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I should be very tender to condemn any thing as simply unlawful, which any even imaginary conjuncture of Circumstances would render lawful; and would chuse rather by an over-liberal Charity to cover a multitude of sins, (if I may abuse the Apostles phrase to that sence) than by a too superstitious restraint make one.
I should be very tender to condemn any thing as simply unlawful, which any even imaginary conjuncture of circumstances would render lawful; and would choose rather by an over-liberal Charity to cover a multitude of Sins, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one.
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Yet the Texts of Scripture are so express, and the grounds of Reason, brought by learned men, seem so strong against all Usury; that I have much ado to find so much charity in my self,
Yet the Texts of Scripture Are so express, and the grounds of Reason, brought by learned men, seem so strong against all Usury; that I have much ado to find so much charity in my self,
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as to absolve any kind of Usury, (properly so called) with what cautions or circumstances soever qualified, from being a sin. But I will suspect mine own and the common judgment herein,
as to absolve any kind of Usury, (properly so called) with what cautions or Circumstances soever qualified, from being a since. But I will suspect mine own and the Common judgement herein,
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and admit for this once ( dat• non concesso, ) that Usury be in some case lawful, and so our Usurer escape the first Rule; which yet cannot be, till his teeth be knocked out for biting:
and admit for this once (dat• non concesso,) that Usury be in Some case lawful, and so our Usurer escape the First Rule; which yet cannot be, till his teeth be knocked out for biting:
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But you must knock out his brains too, before he escape our second Rule: I dare say, the most learned Usurer that liveth (and they say some learned ones are Usurers ) will never be able to prove, that Usury if it be at all lawful, is so lawful,
But you must knock out his brains too, before he escape our second Rule: I Dare say, the most learned Usurer that lives (and they say Some learned ones Are Usurers) will never be able to prove, that Usury if it be At all lawful, is so lawful,
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but to tell out money, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in some honest and fruitful employment. But what do I speak of the judgment of reasonable men in so plain a matter;
but to tell out money, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in Some honest and fruitful employment. But what do I speak of the judgement of reasonable men in so plain a matter;
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and it had need be a very plain matter, that a man would refer to the conscience of an Usurer. No honest man need be ashamed of an honest Calling: if then the Usurers Calling be such, what need he care who knoweth,
and it had need be a very plain matter, that a man would refer to the conscience of an Usurer. No honest man need be ashamed of an honest Calling: if then the Usurers Calling be such, what need he care who Knoweth,
or why should he shame with it? If that be his trade, why doth he not in his Bills and Bonds and Noverints, make it known to all men by those presents that he is an Usurer, rather than write himself Gentleman, or Yeoman, or by some other stile? But say yet our Usurer should escape, at least in the judgment of his own hardened conscience, from both these Rules, as from the sword of Iehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead,
or why should he shame with it? If that be his trade, why does he not in his Bills and Bonds and Noverints, make it known to all men by those presents that he is an Usurer, rather than write himself Gentleman, or Yeoman, or by Some other style? But say yet our Usurer should escape, At least in the judgement of his own hardened conscience, from both these Rules, as from the sword of Iehu and hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead,
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if he have but a barr'd chest, and a strong lock to keep his God and his Scriptures (his Mammon and his Parchments in it) he hath house-room enough. He fleeceth many; but cloatheth none.
if he have but a barred chest, and a strong lock to keep his God and his Scriptures (his Mammon and his Parchments in it) he hath houseroom enough. He fleeceth many; but clotheth none.
He giveth not so much as a crum, no not to his dearest Broker or Scrivener; only, where he biteth, he alloweth them to scratch what they can for themselves.
He gives not so much as a crumb, no not to his dearest Broker or Scrivener; only, where he bites, he alloweth them to scratch what they can for themselves.
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if their Practice and calling had been any way profitable, and not indeed every way hurtful and incommodious both to private men and publick societies. If any thing can make a calling unlawful;
if their Practice and calling had been any Way profitable, and not indeed every Way hurtful and incommodious both to private men and public societies. If any thing can make a calling unlawful;
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our Inclination, our Gifts, and our Education. Concerning which, let this be the first rule: Where these three concur upon one and the same Calling, our consciences may rest assured that that Calling is fit for us:
our Inclination, our Gifts, and our Education. Concerning which, let this be the First Rule: Where these three concur upon one and the same Calling, our Consciences may rest assured that that Calling is fit for us:
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This Rule, if well observed, is of singular use, for the setling of their consciences, who are scrupulous and doubtful concerning their inward Calling to any office or employment.
This Rule, if well observed, is of singular use, for the settling of their Consciences, who Are scrupulous and doubtful Concerning their inward Calling to any office or employment.
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and this in the Calling of the Ministry is by so much more requisite, than in most other Callings, by how much the business of it is more weighty than theirs,
and this in the Calling of the Ministry is by so much more requisite, than in most other Callings, by how much the business of it is more weighty than theirs,
Whence it is, that in our Church none are admitted into Holy Orders, until they have personally and expresly made profession before the Bishop, that they find themselves inwardly called and moved thereunto.
Whence it is, that in our Church none Are admitted into Holy Order, until they have personally and expressly made profession before the Bishop, that they find themselves inwardly called and moved thereunto.
But because, what that inward Calling is, and how it should be discerned, is a thing not so distinctly declared and understood, generally, as it should be:
But Because, what that inward Calling is, and how it should be discerned, is a thing not so distinctly declared and understood, generally, as it should be:
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We are to know therefore, that to this inward Calling there is not of necessity required any inward, secret, sensible testimony of Gods blessed sanctifying Spirit to a mans soul, (for then an unsanctified man could not be rightly called; ) neither yet any strong working of the Spirit of illumination, (for then a meer heathen man could not be rightly called ) both which consequents are false.
We Are to know Therefore, that to this inward Calling there is not of necessity required any inward, secret, sensible testimony of God's blessed sanctifying Spirit to a men soul, (for then an unsanctified man could not be rightly called;) neither yet any strong working of the Spirit of illumination, (for then a mere heathen man could not be rightly called) both which consequents Are false.
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and it is not likely the other was, endued with the holy Spirit of Sanctification. And many Heathen men have been called to several employments, wherein they have also laboured with much profit to their own and succeeding times;
and it is not likely the other was, endued with the holy Spirit of Sanctification. And many Heathen men have been called to several employments, wherein they have also laboured with much profit to their own and succeeding times;
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who in all probability never had any other inward motion, than what might arise from some or all of these three things now specified, viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please GOD to afford any of us, any farther gracious assurance than these can give us, by some extraordinary work of his Spirit within us;
who in all probability never had any other inward motion, than what might arise from Some or all of these three things now specified, viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please GOD to afford any of us, any farther gracious assurance than these can give us, by Some extraordinary work of his Spirit within us;
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For, Who need be scrupulous, where all these concur? Thy Parents have from thy childhood destinated thee to some special course, (admit the Ministery; and been at the care and charge to breed thee up in learning, to make thee in some measure fit for it:
For, Who need be scrupulous, where all these concur? Thy Parents have from thy childhood destinated thee to Some special course, (admit the Ministry; and been At the care and charge to breed thee up in learning, to make thee in Some measure fit for it:
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when thou art grown to some maturity of years and discretion, thou findest in thy self a kind of desire to be doing something that way in thy private study by way of tryal:
when thou art grown to Some maturity of Years and discretion, thou Findest in thy self a kind of desire to be doing something that Way in thy private study by Way of trial:
yet) in such a competency, as thou mayst reasonably perswade thy self thou mightest thereby be able (with his blessing) to do some good to Gods people,
yet) in such a competency, as thou Mayest reasonably persuade thy self thou Mightest thereby be able (with his blessing) to do Some good to God's people,
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and not be altogether unprofitable in the Ministry. In this so happy concurrence of Propension, Abilities, and Education; make no farther enquiry, doubt not of thine inward calling: Tender thy self to those, that have the power of Admission for thy outward calling; which once obtained, thou art certainly in thine own proper Course.
and not be altogether unprofitable in the Ministry. In this so happy concurrence of Propension, Abilities, and Education; make no farther enquiry, doubt not of thine inward calling: Tender thy self to those, that have the power of Admission for thy outward calling; which once obtained, thou art Certainly in thine own proper Course.
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or ambitious, or other corrupt respect, to some Calling; wherefrom he may be altogether averse, and whereto altogether unfit; as we see some Parents, that have the donations or Advocations of Church Livings in their hands, must needs have some of their Children (and for the most part they set by the most untoward and mis-shapen chip of the whole block to make timber for the Pulpit; but some of their children they will have) thrust into the Ministery, though they have neither a head nor a heart for it.
or ambitious, or other corrupt respect, to Some Calling; wherefrom he may be altogether averse, and whereto altogether unfit; as we see Some Parents, that have the donations or Advocations of Church Livings in their hands, must needs have Some of their Children (and for the most part they Set by the most untoward and misshapen chip of the Whole block to make timber for the Pulpit; but Some of their children they will have) thrust into the Ministry, though they have neither a head nor a heart for it.
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Again, a man may have a good sufficiency in him for a Calling, and yet out of a sloathful desire of ease and liberty, if it seem painful or austere; or an ambitious desire of eminency and reputation, if it seem base and contemptible; or some other secret corruption, cannot set his mind that way;
Again, a man may have a good sufficiency in him for a Calling, and yet out of a slothful desire of ease and liberty, if it seem painful or austere; or an ambitious desire of eminency and reputation, if it seem base and contemptible; or Some other secret corruption, cannot Set his mind that Way;
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in this distraction, what are we to do? which way to take? what Calling to pitch upon? In point of Conscience, there can no more General Rules be given, to meet with all Cases, and regulate all difficulties,
in this distraction, what Are we to do? which Way to take? what Calling to pitch upon? In point of Conscience, there can no more General Rules be given, to meet with all Cases, and regulate all difficulties,
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than in point of Law, there can be general resolutions given to set an end to all sutes, or provisions made to prevent all inconveniences. Particulars are infinite, and various:
than in point of Law, there can be general resolutions given to Set an end to all suits, or provisions made to prevent all inconveniences. Particulars Are infinite, and various:
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He whose case it is, if he be not able to direct himself, should do well to take advice of his learned Counsel. This we can readily do in matters of Law for the quieting of our Estates: why should we not do it at least as readily in matter of Conscience, for the quieting of our souls? But yet for some light, at least in the generality;
He whose case it is, if he be not able to Direct himself, should do well to take Advice of his learned Counsel. This we can readily do in matters of Law for the quieting of our Estates: why should we not do it At least as readily in matter of Conscience, for the quieting of our Souls? But yet for Some Light, At least in the generality;
for thy education; and some dishonour to them withal, (whom thou art bound by the law of God and Nature to honour, ) to have their judgments so much slighted, and their choice so little regarded by their child:
for thy education; and Some dishonour to them withal, (whom thou art bound by the law of God and Nature to honour,) to have their Judgments so much slighted, and their choice so little regarded by their child:
p-acp po21 n1; cc d vvb p-acp pno32 av, (r-crq pns21 vb2r vvn p-acp dt n1 pp-f np1 cc n1 p-acp n1,) pc-acp vhi po32 n2 av d vvn, cc po32 j av j vvn p-acp po32 n1:
the very consideration of so much precious time, as has been spent in fitting thee to that course, which would be almost all lost upon thy change, should prevail with thee to try all possible means rather than forego it.
the very consideration of so much precious time, as has been spent in fitting thee to that course, which would be almost all lost upon thy change, should prevail with thee to try all possible means rather than forego it.
dt j n1 pp-f av d j n1, c-acp vhz vbn vvn p-acp vvg pno21 p-acp d n1, r-crq vmd vbi av av-d vvn p-acp po21 n1, vmd vvi p-acp pno21 pc-acp vvi d j n2 av-c cs vvi pn31.
It were a thing indeed much to be wished, that Parents, and Friends, and Guardians, and all those other whatsoever, that have the Education of young ones committed unto them all greedy desires to make their children great, all base penurious niggardness in saving their own purses, all fond cherishing of their children in their humours, all doting opinion of their forwardness,
It were a thing indeed much to be wished, that Parents, and Friends, and Guardians, and all those other whatsoever, that have the Education of young ones committed unto them all greedy Desires to make their children great, all base penurious niggardness in Saving their own purses, all found cherishing of their children in their humours, all doting opinion of their forwardness,
pn31 vbdr dt n1 av av-d pc-acp vbi vvn, cst n2, cc n2, cc n2, cc d d n-jn r-crq, cst vhb dt n1 pp-f j pi2 vvn p-acp pno32 d j vvz pc-acp vvi po32 n2 j, d j j n1 p-acp vvg po32 d n2, d j vvg pp-f po32 n2 p-acp po32 n2, d vvg n1 pp-f po32 n1,
would out of the observation of their natural propensions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses;
would out of the observation of their natural propensions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses;
vmd av pp-f dt n1 pp-f po32 j n2 cc n2, cc pp-f po32 j n2 cc n2, vvb pno32 p-acp dt n1 p-acp d n2;
if thy Parents have not done their part, yet do not thou forget thy duty: if they have done one fault in making a bad choice; do not thou add another, in making a worse change: disparage not their Iudgments by misliking,
if thy Parents have not done their part, yet do not thou forget thy duty: if they have done one fault in making a bad choice; do not thou add Another, in making a Worse change: disparage not their Judgments by misliking,
cs po21 n2 vhb xx vdn po32 vvi, av vdb xx pns21 vvi po21 n1: cs pns32 vhb vdn crd n1 p-acp vvg dt j n1; vdb xx pns21 vvi j-jn, p-acp vvg dt jc vvi: vvb xx po32 n2 p-acp vvg,
neither gain-say their Wills by forsaking their choice, upon every small incongruity with thine own Iudgment or Will. If thine Inclination draw thee another way;
neither gainsay their Wills by forsaking their choice, upon every small incongruity with thine own Judgement or Will. If thine Inclination draw thee Another Way;
av-dx vvb po32 n2 p-acp vvg po32 n1, p-acp d j n1 p-acp po21 d n1 cc vmb. cs po21 n1 vvb pno21 j-jn n1;
Think this backwardness proceedeth not from true judgment in thee, but issueth rather from the root of some carnal affection: Consider, thy years are green, affections strong, judgment unsetled:
Think this backwardness Proceedeth not from true judgement in thee, but issueth rather from the root of Some carnal affection: Consider, thy Years Are green, affections strong, judgement unsettled:
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Pray and endeavour that thou maist daily more and more wean thy affections from thine own bent, and take liking to that course, whereunto thou hast been so long in framing.
Pray and endeavour that thou Mayest daily more and more wean thy affections from thine own bent, and take liking to that course, whereunto thou hast been so long in framing.
vvb cc vvb cst pns21 vm2 av-j av-dc cc av-dc vvi po21 n2 p-acp po21 d vvn, cc vvb vvg p-acp d n1, c-crq pns21 vh2 vbn av av-j p-acp vvg.
Thus possibly thou maist in time make that chearful and delightful unto thee, which now is grievous and irksome. And as for thy insufficiency, if that dishearten thee (which is indeed a main rub,) do thus.
Thus possibly thou Mayest in time make that cheerful and delightful unto thee, which now is grievous and irksome. And as for thy insufficiency, if that dishearten thee (which is indeed a main rub,) do thus.
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how long it would be ere thou shouldst come to a tolerable mediocrity in another: Resolve, not to lose all that precious time forepast by beginning the world anew;
how long it would be ere thou Shouldst come to a tolerable mediocrity in Another: Resolve, not to loose all that precious time forepast by beginning the world anew;
c-crq av-j pn31 vmd vbi c-acp pns21 vmd2 vvi p-acp dt j n1 p-acp j-jn: vvb, xx p-acp vvb d d j n1 j p-acp vvg dt n1 av;
Suspect that it cometh from thy pride, that thou canst not content thy self with a Calling, wherein thou maist not be excellent; and imagine, that God, of purpose to humble thee, might divert thy education to another,
Suspect that it comes from thy pride, that thou Canst not content thy self with a Calling, wherein thou Mayest not be excellent; and imagine, that God, of purpose to humble thee, might divert thy education to Another,
Observe, what strange things past belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labour, and of assiduity:
Observe, what strange things passed belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labour, and of assiduity:
vvb, r-crq j n2 p-acp n1, cc d c-acp vhb vvd j, vhb vbn vvn cc vvn p-acp dt n1 cc n1 pp-f j n1, cc pp-f n1:
and thy abilities to some indifferent mediocrity for, that course which Education hath opened unto thee, thou hast no more to do There's thy Course, that's thy Calling, that's the work whereunto God hath appointed thee.
and thy abilities to Some indifferent mediocrity for, that course which Education hath opened unto thee, thou hast no more to do There's thy Course, that's thy Calling, that's the work whereunto God hath appointed thee.
cc po21 n2 p-acp d j n1 p-acp, cst n1 r-crq n1 vhz vvn p-acp pno21, pns21 vh2 dx av-dc pc-acp vdi pc-acp|vbz po21 n1, d po21 vvg, d dt n1 c-crq np1 vhz vvn pno21.
nor do any good upon it, having faithfully desired and endeavoured it, so that thou must needs leave the course of thy Education, or (which is another case) if thy Education have left thee free, (as many Parents, God knoweth, are but too careless that way;) then Secondly, thou art in the next place to consider of thy Gifts and Abilities; and to take direction from them, rather than from thine inclination. And this Rule I take to be very sound:
nor do any good upon it, having faithfully desired and endeavoured it, so that thou must needs leave the course of thy Education, or (which is Another case) if thy Education have left thee free, (as many Parents, God Knoweth, Are but too careless that Way;) then Secondly, thou art in the next place to Consider of thy Gifts and Abilities; and to take direction from them, rather than from thine inclination. And this Rule I take to be very found:
ccx vdb d j p-acp pn31, vhg av-j vvn cc vvn pn31, av cst pns21 vmb av vvi dt n1 pp-f po21 n1, cc (r-crq vbz j-jn n1) cs po21 n1 vhb vvn pno21 j, (c-acp d n2, np1 vvz, vbr p-acp av j cst n1;) av ord, pns21 vb2r p-acp dt ord n1 pc-acp vvi pp-f po21 n2 cc n2; cc pc-acp vvi n1 p-acp pno32, av-c cs p-acp po21 n1. cc d vvi pns11 vvb pc-acp vbi av j:
as the Lord hath called every one ) where he seemeth to make the Choice of mens Callings, to depend much upon the distribution of Gods Gifts: but withal,
as the Lord hath called every one) where he seems to make the Choice of men's Callings, to depend much upon the distribution of God's Gifts: but withal,
than our Propensions and Inclinations are, which are seated in the Heart. The heart is deceitful above all things: and there are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whether they spring from a sound, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities; we are less subject to gross Errours and mistakings:
than our Propensions and Inclinations Are, which Are seated in the Heart. The heart is deceitful above all things: and there Are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whither they spring from a found, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities; we Are less Subject to gross Errors and mistakings:
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howsoever we are apt to over-value them for the measure and degree. Now it is meet in the choice of our Callings, we should follow the surer guide: and therefore rather be led by our Gifts, than by our Inclinations. The other Reason is;
howsoever we Are apt to overvalue them for the measure and degree. Now it is meet in the choice of our Callings, we should follow the Surer guide: and Therefore rather be led by our Gifts, than by our Inclinations. The other Reason is;
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but decause a willing mind will make us exerere vires, stir up our selves to do as much as we are able, which we use not to do in those things we go unwillingly about.
but decause a willing mind will make us exerere vires, stir up our selves to do as much as we Are able, which we use not to do in those things we go unwillingly about.
so certainly would every man have strongest inclination to those things, whereto he hath strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural way.
so Certainly would every man have Strongest inclination to those things, whereto he hath Strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural Way.
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It is best then to begin the choice of our Callings from our Abilities, which will fetch on inclinations; and not from our Inclinations, which without Abilities will not serve the turn.
It is best then to begin the choice of our Callings from our Abilities, which will fetch on inclinations; and not from our Inclinations, which without Abilities will not serve the turn.
pn31 vbz js av pc-acp vvi dt n1 pp-f po12 n2 p-acp po12 n2, r-crq vmb vvi p-acp n2; cc xx p-acp po12 n2, r-crq p-acp n2 vmb xx vvi dt n1.
First, by gifts and abilities we are to understand not only those of the Mind; Judgment, Wit, Invention, Memory, Fancy, Eloquence, &c. and those of the Body; Health, Strength, Beauty, Activity, &c. but also those which are without; Birth, Wealth, Honour, Authority, Reputation, Kindred Alliance, &c. generally any thing, that may be of use or advantage unto us for any employment.
First, by Gifts and abilities we Are to understand not only those of the Mind; Judgement, Wit, Invention, Memory, Fancy, Eloquence, etc. and those of the Body; Health, Strength, Beauty, Activity, etc. but also those which Are without; Birth, Wealth, Honour, authority, Reputation, Kindred Alliance, etc. generally any thing, that may be of use or advantage unto us for any employment.
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Secondly, as our abilities on the one side, so on the other side, all our wants and defects, which might disable us more or less for any employment, are to be duly weighed and considered of,
Secondly, as our abilities on the one side, so on the other side, all our Wants and defects, which might disable us more or less for any employment, Are to be duly weighed and considered of,
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Thirdly, it is a safer way to undervalue, than to overprize our selves, lest ignorantly confident, we affect a Calling above our strength; which were to fly with waxen wings, and to owe the world a laughter. Be we sure of this:
Thirdly, it is a safer Way to undervalue, than to overprize our selves, lest ignorantly confident, we affect a Calling above our strength; which were to fly with waxed wings, and to owe the world a laughter. Be we sure of this:
now the times are full of knowledge and learning, would be all little enough for a Parish-Clerk. Fifthly, something, would be yielded to the judgments of other men concerning our Abilities.
now the times Are full of knowledge and learning, would be all little enough for a Parish-Clerk. Fifthly, something, would be yielded to the Judgments of other men Concerning our Abilities.
if being excellently gifted for some weighty employment in every other mans judgment, we yet withdraw our selves from it, with pretensions of unsufficiency. Sixthly and lastly;
if being excellently gifted for Some weighty employment in every other men judgement, we yet withdraw our selves from it, with pretensions of unsufficiency. Sixthly and lastly;
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Ergo Histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be wiser in their generations, than we in ours. And thus much for Abilities.
Ergo Histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be Wiser in their generations, than we in ours. And thus much for Abilities.
And therefore if we cannot make it yield to us in reason, there is no remedy, we must in wisdom yield to it, (provided ever it be honest: ) or else all is lost. What ever our sufficiencies be;
And Therefore if we cannot make it yield to us in reason, there is no remedy, we must in Wisdom yield to it, (provided ever it be honest:) or Else all is lost. What ever our Sufficiencies be;
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But then, secondly, if upon search we find our selves altogether unsufficient and unfit for that Calling, whereunto our Inclination is strongly and violently carried, we are to oppose that Inclination with a greater violence, and to set upon some other Calling,
But then, secondly, if upon search we find our selves altogether unsufficient and unfit for that Calling, whereunto our Inclination is strongly and violently carried, we Are to oppose that Inclination with a greater violence, and to Set upon Some other Calling,
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we are to hold that for a pernicious and unnatural Inclination at the least, if not rather for a wicked and Diabolical Suggestion, which so stiffly exciteth us to a Function, whereto we may be assured God never called us.
we Are to hold that for a pernicious and unnatural Inclination At the least, if not rather for a wicked and Diabolical Suggestion, which so stiffly Exciteth us to a Function, whereto we may be assured God never called us.
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But yet, thirdly, (and I would commend it unto you as a principal good Rule, and the fairest out-let of all other from amid these difficulties,) we should do well to deal with ▪ these mutinous and distracting Thoughts within us,
But yet, Thirdly, (and I would commend it unto you as a principal good Rule, and the Fairest outlet of all other from amid these difficulties,) we should do well to deal with ▪ these mutinous and distracting Thoughts within us,
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as wise Statists do when they have to deal with men divided in Opinions, and Factions, and Ends. How is that? They use to bethink themselves of a middle course, to reduce all the several Opinions to a kind of Temper, so as no side be satisfied fully in the proposals they have tendred,
as wise Statists do when they have to deal with men divided in Opinions, and Factions, and Ends. How is that? They use to bethink themselves of a middle course, to reduce all the several Opinions to a kind of Temper, so as no side be satisfied Fully in the proposals they have tendered,
if we can bethink our selves of some such meet temper, as may in part give satisfaction to our Inclinations ▪ and yet not leave our Gifts and Educations wholly unsatisfied.
if we can bethink our selves of Some such meet temper, as may in part give satisfaction to our Inclinations ▪ and yet not leave our Gifts and Educations wholly unsatisfied.
cs pns12 vmb vvi po12 n2 pp-f d d j vvi, c-acp vmb p-acp n1 vvi n1 p-acp po12 n2 ▪ cc av xx vvi po12 n2 cc n2 av-jn j-vvn.
and that for the most part (by reason of the great variety and affinity of Offices and Employments) very large and spacious. One Instance shall serve both to exemplifie and illustrate this Rule.
and that for the most part (by reason of the great variety and affinity of Offices and Employments) very large and spacious. One Instance shall serve both to exemplify and illustrate this Rule.
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A man designed by his Parents to the Ministry, and for that end brought up in the University, studieth there Philosophy, History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him,
A man designed by his Parents to the Ministry, and for that end brought up in the university, studieth there Philosophy, History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him,
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as for the Work of the Ministry, so for the exercise of any other Profession, that hath to do with Learning; so as not only the Calling of the Ministry, but that of the Lawyer too,
as for the Work of the Ministry, so for the exercise of any other Profession, that hath to do with Learning; so as not only the Calling of the Ministry, but that of the Lawyer too,
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and of the Physician, and of the Tutor and School-master, and sundry other besides these, do come within the latitude of his Education and Abilities. Certainly if his Mind would stand thereunto, no Course would be so proper for such a man,
and of the physician, and of the Tutor and Schoolmaster, and sundry other beside these, do come within the latitude of his Education and Abilities. Certainly if his Mind would stand thereunto, no Course would be so proper for such a man,
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This middle course therefore is to be held, even to leave it free for him, to make his choice of Law, or Physick, or Teaching, or any other Profession that belongeth to a Scholar, and cometh within his Latitude, which of them soever he shall find himself to have the strongest Inclination and Propension unto.
This middle course Therefore is to be held, even to leave it free for him, to make his choice of Law, or Physic, or Teaching, or any other Profession that belongeth to a Scholar, and comes within his Latitude, which of them soever he shall find himself to have the Strongest Inclination and Propension unto.
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an Irresolution in Iudgment, or in Courage, or too great a propension to foolish pity, ) or for some other reason which appeareth to him just, thinketh not that a fit Calling for him,
an Irresolution in Judgement, or in Courage, or too great a propension to foolish pity,) or for Some other reason which appears to him just, Thinketh not that a fit Calling for him,
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by which means, our Inclinations, which cannot be driven to the Center, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto delivered, with due respect to his Education, Abilities, and Inclination, and dealeth therein faithfully and unpartially,
by which means, our Inclinations, which cannot be driven to the Centre, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto Delivered, with due respect to his Education, Abilities, and Inclination, and deals therein faithfully and unpartially,
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But there must be an Outward Calling too; else yet, all is not right. The general Rule, [ NONLATINALPHABET ] Let allthings be done honestly, and in order, enforceth it.
But there must be an Outward Calling too; Else yet, all is not right. The general Rule, [ ] Let All things be done honestly, and in order, enforceth it.
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Our Calling of the Ministry is such, and such are all those Offices, as have annexed unto them a certain standing Revenue, or annual Fee. Now into such Callings as these, every unworthy fellow that wanteth maintenance,
Our Calling of the Ministry is such, and such Are all those Offices, as have annexed unto them a certain standing Revenue, or annual Fee. Now into such Callings as these, every unworthy fellow that Wants maintenance,
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There are again divers callings necessary for the publick, which yet bring in either no profits at all, (if not rather a charge ) or at least profits unproportionable to the pains and dangers men must undergo in them, such as are the Callings of Iustice of Peace, the High-Sheriff of a County, a Constable, Church-warden, Soldier, &c. Now from these Callings, men of sufficiency, to avoid trouble and charge, would withdraw themselves;
There Are again diverse callings necessary for the public, which yet bring in either no profits At all, (if not rather a charge) or At least profits unproportionable to the pains and dangers men must undergo in them, such as Are the Callings of justice of Peace, the High-Sheriff of a County, a Constable, Churchwarden, Soldier, etc. Now from these Callings, men of sufficiency, to avoid trouble and charge, would withdraw themselves;
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and admitting unsufficient, into callings of the former; sparing sufficient men, and imposing upon unsufficient, offices of the latter kind. This is not well:
and admitting unsufficient, into callings of the former; sparing sufficient men, and imposing upon unsufficient, Offices of the latter kind. This is not well:
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yet himself, either out of a desire to live at ease, and avoid trouble, or because he thinketh he hath as much business of his own as he can well turn him to, without charging himself with the cares of the publick;
yet himself, either out of a desire to live At ease, and avoid trouble, or Because he Thinketh he hath as much business of his own as he can well turn him to, without charging himself with the Cares of the public;
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but yet what wise man knoweth not, that there could not be avoided a necessity of general inconveniencies, if there should not be left a possibility of particular mischiefs? And therefore it is needful there should be this power of admitting and refusing, of sparing and imposing, in Church and Common-wealth, though it may happen to be thus mischievously abused, rather than for want of this power, a multitude of unsufferable inconveniencies (as needs there must) should ensue.
but yet what wise man Knoweth not, that there could not be avoided a necessity of general inconveniences, if there should not be left a possibility of particular mischiefs? And Therefore it is needful there should be this power of admitting and refusing, of sparing and imposing, in Church and Commonwealth, though it may happen to be thus mischievously abused, rather than for want of this power, a multitude of unsufferable inconveniences (as needs there must) should ensue.
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Now then to frame a case to either of these two sorts of Callings. A man desireth a lawful Calling, suppose the Ministry; not only his Inclination bendeth him,
Now then to frame a case to either of these two sorts of Callings. A man Desires a lawful Calling, suppose the Ministry; not only his Inclination bendeth him,
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but his Education also leadeth him, and his Gifts encourage him that way: hitherto all things concur to seal unto his Conscience GOD's calling him to this Function.
but his Education also leads him, and his Gifts encourage him that Way: hitherto all things concur to seal unto his Conscience GOD's calling him to this Function.
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But for so much as he hath not (as it is not fit any man should have) power to give himself either Orders to be a Priest, or Institution into a Pastoral Charge; he must,
But for so much as he hath not (as it is not fit any man should have) power to give himself either Order to be a Priest, or Institution into a Pastoral Charge; he must,
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But if that be peremptorily denied him (whether reasonably or no, it now mattereth not,) he is to rest himself content a while, to imploy himself at his Study, or in some other good course for the time,
But if that be peremptorily denied him (whither reasonably or not, it now mattereth not,) he is to rest himself content a while, to employ himself At his Study, or in Some other good course for the time,
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he must begin to resolve of another Course, submit himself to Authority and Order, acknowledge God's Providence in it, possess his soul in patience, and think, that for some secret corruption in himself or for some other just cause, God is pleased that he should not, or not yet enter into that Calling.
he must begin to resolve of Another Course, submit himself to authority and Order, acknowledge God's Providence in it, possess his soul in patience, and think, that for Some secret corruption in himself or for Some other just cause, God is pleased that he should not, or not yet enter into that Calling.
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On the other side, a Gentleman liveth in his Country in good credit and account, known to be a sufficient man both for Estate and Understanding, thought every way fit to do the King and his Country service in the Commission of the Peace;
On the other side, a Gentleman lives in his Country in good credit and account, known to be a sufficient man both for Estate and Understanding, Thought every Way fit to do the King and his Country service in the Commission of the Peace;
But for so much as it is not fit a man should be altogether his own Judge (especially in things that concern the Publick ) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed.
But for so much as it is not fit a man should be altogether his own Judge (especially in things that concern the Public) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed.
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But if he cannot by fair and honest sute get off, he must submit himself to Authority and Order, yield somewhat to the Iudgment of others, think that God hath his secret work in it,
But if he cannot by fair and honest suit get off, he must submit himself to authority and Order, yield somewhat to the Judgement of Others, think that God hath his secret work in it,
Sometimes (as in the case last proposed) it may have the chief and the casting voice; but where it hath least, it hath always a Negative in every regular choice of any Calling or Course of life.
Sometime (as in the case last proposed) it may have the chief and the casting voice; but where it hath least, it hath always a Negative in every regular choice of any Calling or Course of life.
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And it is this outward Calling, which (I say not principally but) even alone must rule every ordinary Christian in the judging of other mens Callings. We cannot see their hearts, we know not how God might move them, we are not able to judge of their inward Callings. If we see them too neglectful of the duties of their Calling;
And it is this outward Calling, which (I say not principally but) even alone must Rule every ordinary Christian in the judging of other men's Callings. We cannot see their hearts, we know not how God might move them, we Are not able to judge of their inward Callings. If we see them too neglectful of the duties of their Calling;
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or the like, we have but little comfortable assurance to make us confident that all is right within. But yet (unless it be such as are in place of Authority and Office, to examine mens sufficiences,
or the like, we have but little comfortable assurance to make us confident that all is right within. But yet (unless it be such as Are in place of authority and Office, to examine men's sufficiences,
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and accordingly to allow or disallow them) what hath any of us to do to judge the heart, or the Conscience, or the inward Calling of our Brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he goeth for,
and accordingly to allow or disallow them) what hath any of us to do to judge the heart, or the Conscience, or the inward Calling of our Brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he Goes for,
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The Use of a Mans calling. Let him walk in it, vers. 17. Let him abide in it, ver. 20. Let him abide therein with God, here in my Text. At this I aimed most in my choice of this Text;
The Use of a men calling. Let him walk in it, vers. 17. Let him abide in it, ver. 20. Let him abide therein with God, Here in my Text. At this I aimed most in my choice of this Text;
But I do not well to trifle out that little sand I have left, in Apologies, let us rather on to the matter, and see what Duties our Apostle here requireth of us, under these Phrases of abiding in our Callings, and abiding therein with God.
But I do not well to trifle out that little sand I have left, in Apologies, let us rather on to the matter, and see what Duties our Apostle Here requires of us, under these Phrases of abiding in our Callings, and abiding therein with God.
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But taking the word as we have hitherto specially intended it, and spoken of it, for some setled Station and Course of Life, whereby a man is to maintain himself,
But taking the word as we have hitherto specially intended it, and spoken of it, for Some settled Station and Course of Life, whereby a man is to maintain himself,
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is it yet lawful for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to alter his course upon any terms? I answer:
is it yet lawful for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to altar his course upon any terms? I answer:
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For where a man cannot warrantably climb unto an higher, but by the steps of an inferiour Calling, there must needs be supposed a lawfulness of relinquishing the inferiour.
For where a man cannot warrantably climb unto an higher, but by the steps of an inferior Calling, there must needs be supposed a lawfulness of relinquishing the inferior.
How should we do for Generals for the Wars, if Colonels, and Lieutenants, and Captains, and common Soldiers might not relinquish their charges? and how for Bishops in the Church,
How should we do for Generals for the Wars, if Colonels, and Lieutenants, and Captains, and Common Soldiers might not relinquish their charges? and how for Bishops in the Church,
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if beneficedmen and College-Governours were clench'd and riveted to their Cures, like a Nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England (since a Priest must be a Deacon first) if a Deacon might not leave his Station,
if beneficedmen and College-Governours were clenched and riveted to their Cures, like a Nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England (since a Priest must be a Deacon First) if a Deacon might not leave his Station,
and so in lower Callings it is, that men should give proof of their worthiness for higher. It is lawful, secondly, yea necessary, when the very Calling it self, though in it self good and useful, doth yet by some accident become unlawful or unuseful. As when some Manufacture is prohibited by the State,
and so in lower Callings it is, that men should give proof of their worthiness for higher. It is lawful, secondly, yea necessary, when the very Calling it self, though in it self good and useful, does yet by Some accident become unlawful or unuseful. As when Some Manufacture is prohibited by the State,
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for the necessities of the State and Country, in such cases Authority may interpose, and cull out men from other Callings, such as are fit, and may be spared, to serve in those.
for the necessities of the State and Country, in such cases authority may interpose, and cull out men from other Callings, such as Are fit, and may be spared, to serve in those.
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or lawful Authority enjoyneth it, or a concurrence of weighty Circumstances faithfully, and soberly, and discreetly laid together, seemeth to require it.
or lawful authority enjoineth it, or a concurrence of weighty circumstances faithfully, and soberly, and discreetly laid together, seems to require it.
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Profit and Credit are things respectively amongst other things to be considered both in the choice and change, but not principally, and above all other things;
Profit and Credit Are things respectively among other things to be considered both in the choice and change, but not principally, and above all other things;
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or not long. Thy new broom that now sweepeth clean all discontents from thee, will soon grow stubbed, and seave as much filth behind to annoy thee as the old one thou flungest away.
or not long. Thy new broom that now sweeps clean all discontents from thee, will soon grow stubbed, and seave as much filth behind to annoy thee as the old one thou flungest away.
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Nor, fifthly, out of degenerous false-heartedness. That man would soon dare to be evil, that dare not long to be good. And he that flincheth from his Calling, at the first frown, who can say he will not flinch from his conscience at the next? In an upright course, fear not the face of man, neither leave thy place, though the spirit of a Ruler rise up against thee.
Nor, fifthly, out of degenerous False-heartedness. That man would soon Dare to be evil, that Dare not long to be good. And he that flincheth from his Calling, At the First frown, who can say he will not flinch from his conscience At the next? In an upright course, Fear not the face of man, neither leave thy place, though the Spirit of a Ruler rise up against thee.
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Some degrees of Magistracy seem to be of that nature, and therefore some have noted it rather as an act of Impotency in Charles the fifth, than a fruit either of Humility, or Wisdom, or Devotion, that he resigned his Crown, to betake himself to a Cloyster. But our Calling of the Ministry is certainly such:
some Degrees of Magistracy seem to be of that nature, and Therefore Some have noted it rather as an act of Impotency in Charles the fifth, than a fruit either of Humility, or Wisdom, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministry is Certainly such:
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As therefore things once dedicated and hallowed to religious services, were no more to return to common uses; (for that were to prophane them ipso facto, and to make them unclean; ) so persons once set apart for the holy work of the Ministry, ( separate me Paul and Barnabas) and invested into their calling with solemn collation of the holy Ghost in a special manner;
As Therefore things once dedicated and hallowed to religious services, were no more to return to Common uses; (for that were to profane them ipso facto, and to make them unclean;) so Persons once Set apart for the holy work of the Ministry, (separate me Paul and Barnabas) and invested into their calling with solemn collation of the holy Ghost in a special manner;
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as it were, puff the blessed breath of Christ back into his own face, and renounce their part in the Holy Ghost. Bethink thy self well therefore before-hand,
as it were, puff the blessed breath of christ back into his own face, and renounce their part in the Holy Ghost. Bethink thy self well Therefore beforehand,
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when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no less than disorderly at the least, that forsaketh his orders. You see I do but point at things as I go, which would require further enlarging,
when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no less than disorderly At the least, that Forsaketh his order. You see I do but point At things as I go, which would require further enlarging,
This then, that we should persevere in our Callings until death, and not leave or change them upon any consideration whatsoever, is not the thing our Apostle meaneth by abiding in our Callings.
This then, that we should persevere in our Callings until death, and not leave or change them upon any consideration whatsoever, is not the thing our Apostle means by abiding in our Callings.
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Art thou called, being a servant? care not for it, saith this Apostle, but a little before my Text. All men cannot have rich, or easie, or honourable Callings:
Art thou called, being a servant? care not for it, Says this Apostle, but a little before my Text. All men cannot have rich, or easy, or honourable Callings:
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If all the body were eye, where were the hearing? And if there were none to grind at the Mill, there would soon be none to sit upon the Throne. Solomon's Temple had not been reared to this hour,
If all the body were eye, where were the hearing? And if there were none to grind At the Mill, there would soon be none to fit upon the Throne. Solomon's Temple had not been reared to this hour,
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The second is Faithfulness, and Industry, and Diligence ▪ What is here called, abiding in it, is at v. 17. called walking in it; and in Rom. 12. waiting on it, Let him that hath an office, wait on his office.
The second is Faithfulness, and Industry, and Diligence ▪ What is Here called, abiding in it, is At v. 17. called walking in it; and in Rom. 12. waiting on it, Let him that hath an office, wait on his office.
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The third is Sobriety, that we keep our selves within the proper bounds and limits of our Callings. For how doth he abide in his Calling, that is ever and anon flying out of it,
The third is Sobriety, that we keep our selves within the proper bounds and Limits of our Callings. For how does he abide in his Calling, that is ever and anon flying out of it,
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Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crowns, and Women of Sacraments. As for thee, whatsoever thy Calling be, therein abide, keep within the bounds of it.
Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crowns, and Women of Sacraments. As for thee, whatsoever thy Calling be, therein abide, keep within the bounds of it.
Pretend not the necessities of thy particular Calling to any breach of the least of those Laws of God, which must rule thy general Calling. God is the author of both Callings, of thy general Calling, and of thy particular Calling too.
Pretend not the necessities of thy particular Calling to any breach of the least of those Laws of God, which must Rule thy general Calling. God is the author of both Callings, of thy general Calling, and of thy particular Calling too.
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It teacheth thee, secondly, not to ingulf thy self so wholly into the business of thy particular Calling, as to abridg thy self of convenient opportunities so the exercise of those religious duties, which thou art bound to perform by virtue of thy general calling, as Prayer, Confession, Thanksgiving, Meditation, &c. God alloweth thee to serve thy self, but he commandeth thee to serve him too.
It Teaches thee, secondly, not to ingulf thy self so wholly into the business of thy particular Calling, as to abridge thy self of convenient opportunities so the exercise of those religious duties, which thou art bound to perform by virtue of thy general calling, as Prayer, Confessi, Thanksgiving, Meditation, etc. God alloweth thee to serve thy self, but he commands thee to serve him too.
Did ever any man serve God for nought? A man cannot have so comfortable assurance, that he shall prosper in the affairs he taketh in hand, by any other means,
Did ever any man serve God for nought? A man cannot have so comfortable assurance, that he shall prosper in the affairs he Takes in hand, by any other means,
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as by making God the Alpha and Omega of his endeavours, by beginning them in his name, & directing them to his Glory. Neither is this a point of duty only, in regard of Gods command, or a point of wisdom only, to make our labours successful;
as by making God the Alpha and Omega of his endeavours, by beginning them in his name, & directing them to his Glory. Neither is this a point of duty only, in regard of God's command, or a point of Wisdom only, to make our labours successful;
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but it is a point of Iustice too, as due by way of Restitution. We make bold with his day, and dispence with some of that time which he hath sanctified unto his service,
but it is a point of justice too, as due by Way of Restitution. We make bold with his day, and dispense with Some of that time which he hath sanctified unto his service,
or lawful Comforts. But if we rob him of some of his time (as too often we do) employing it in our own businesses, without the warrant of a just necessity, we are to know that it is theft, yea, theft in the highest degree, sacrilege; and that therefore we are bound, at least,
or lawful Comforts. But if we rob him of Some of his time (as too often we do) employing it in our own businesses, without the warrant of a just necessity, we Are to know that it is theft, yea, theft in the highest degree, sacrilege; and that Therefore we Are bound, At least,
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but sins, unto the temptations whereof the condition of thy Calling layeth thee open, more than it doth unto other sins, or more than some other Callings would do unto the same sins;
but Sins, unto the temptations whereof the condition of thy Calling Layeth thee open, more than it does unto other Sins, or more than Some other Callings would do unto the same Sins;
I have proved the necessity of having a Calling; laid down Directions for the choice and trial of our Callings; and shewed, what is required of us in the use of our Callings for the abiding therein with God.
I have proved the necessity of having a Calling; laid down Directions for the choice and trial of our Callings; and showed, what is required of us in the use of our Callings for the abiding therein with God.
And having thus dispatched my Message, it is now time I should spare both your ears, and my own sides. God grant that every one of us may remember so much of what hath been taught,
And having thus dispatched my Message, it is now time I should spare both your ears, and my own sides. God grant that every one of us may Remember so much of what hath been taught,
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OF that great and Universal Apostasie, which should be in the Church through the tyranny and fraud of Antichrist; there are elsewhere in the Scriptures more full, scarce any where more plain Predictions,
OF that great and Universal Apostasy, which should be in the Church through the tyranny and fraud of Antichrist; there Are elsewhere in the Scriptures more full, scarce any where more plain Predictions,
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than in this, passage of St. Paul, whereof my Text is a part. The Quality of the Doctrines foretold Vers. 1. contrary to the Faith, Erroneous, Devillish;
than in this, passage of Saint Paul, whereof my Text is a part. The Quality of the Doctrines foretold Vers. 1. contrary to the Faith, Erroneous, Devilish;
[ Now the Spirit speaketh expresly, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits, and doctrines of Devils.
[ Now the Spirit speaks expressly, that in the latter times Some shall depart from the Faith, giving heed to seducing Spirits, and doctrines of Devils.
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] The Quality of the Doctors, foretold, verse 2. Liars, Hypocritical, Unconscionable; [ Speaking lies in Hypocrisie, having their consciences seared with a hot Iron.
] The Quality of the Doctors, foretold, verse 2. Liars, Hypocritical, Unconscionable; [ Speaking lies in Hypocrisy, having their Consciences seared with a hight Iron.
] But lest these generalities should seem not sufficiently distinctive; each side charging other (as commonly it hapneth where differences are about Religion ) with Apostasie and Error, and Falshood, and Hypocrisie: the Apostle thought it needful to point out those Antichristian Doctors more distinctly, by specifying some particulars of their devillish Doctrines. For which purpose he giveth instance in two of their Doctrines, whereof he maketh choice, not as being simply the worst of all the rest, (though bad enough) but as being more easily discernable than most of the rest;
] But lest these Generalities should seem not sufficiently distinctive; each side charging other (as commonly it Happeneth where differences Are about Religion) with Apostasy and Error, and Falsehood, and Hypocrisy: the Apostle Thought it needful to point out those Antichristian Doctors more distinctly, by specifying Some particulars of their devilish Doctrines. For which purpose he gives instance in two of their Doctrines, whereof he makes choice, not as being simply the worst of all the rest, (though bad enough) but as being more Easily discernible than most of the rest;
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viz. a Prohibition of Marriage, and an injunction of Abstinence from certain meats. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, do give even of themselves alone, a strong suspicion, that there is the seat of Antichrist. But joyned unto the other Prophecies of St. Paul, and St. Iohn, in other places, make it so unquestionable;
viz. a Prohibition of Marriage, and an injunction of Abstinence from certain Meats. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, do give even of themselves alone, a strong suspicion, that there is the seat of Antichrist. But joined unto the other Prophecies of Saint Paul, and Saint John, in other places, make it so unquestionable;
that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may at the least wonder, (as one saith well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in every point and limb,
that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may At the least wonder, (as one Says well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in every point and limb,
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The words of the Text, are the ground of a Confutation; indeed properly and directly of the later of these two Errors only, concerning Abstinence from certain meats:
The words of the Text, Are the ground of a Confutation; indeed properly and directly of the later of these two Errors only, Concerning Abstinence from certain Meats:
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but yet so, as it strongly overthroweth the other too, concerning Marriage; and in truth generally, all other superstitious Precepts or Prohibitions of like Nature.
but yet so, as it strongly Overthroweth the other too, Concerning Marriage; and in truth generally, all other superstitious Precepts or Prohibitions of like Nature.
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and neither Marriage, nor Meats, nor any other Creature or Ordinance, being to be refused as upon tye of Conscience; provided ever, they be received with such thankfulness, and such other requisite conditions, as become Christian men.
and neither Marriage, nor Meats, nor any other Creature or Ordinance, being to be refused as upon tie of Conscience; provided ever, they be received with such thankfulness, and such other requisite conditions, as become Christian men.
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viz. to return unto him, for the free use of all his good Creatures, the tribute of our Thanks. Of these three points it is my purpose, by Gods grace,
viz. to return unto him, for the free use of all his good Creatures, the tribute of our Thanks. Of these three points it is my purpose, by God's grace,
the Heaven and the Earth, and all things therein contained visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true;
the Heaven and the Earth, and all things therein contained visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true;
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And by goodness understand, not only that goodness ad intra, whereby every thing is simply and metaphysically good, in regard of the nature, perfection, and being thereof:
And by Goodness understand, not only that Goodness ad intra, whereby every thing is simply and metaphysically good, in regard of the nature, perfection, and being thereof:
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but that goodness, ad extra, too, whereby every thing is in the kind, and in some measure endowed with an ability to do some good without and beyond it self.
but that Goodness, ad extra, too, whereby every thing is in the kind, and in Some measure endowed with an ability to do Some good without and beyond it self.
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There being in the meanest and basest of Gods Creatures, not only an Absolute Goodness, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence;
There being in the Meanest and Basest of God's Creatures, not only an Absolute goodness, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence;
Another, respecting its Fellow-Creatures: to some of whom it is some way or other serviceable, Quà pars Mundi, as it is a part of the whole; but especially, serviceable unto Man, for whose service (next under the glory of God ) the whole was Created.
another, respecting its Fellow-Creatures: to Some of whom it is Some Way or other serviceable, Quà pars Mundi, as it is a part of the Whole; but especially, serviceable unto Man, for whose service (next under the glory of God) the Whole was Created.
Hereof we need neither further, nor other testimony, than Gods own approbation registred in the story of the Creation, Gen. 1. Where we may see Gods allowance stamped, both upon the several Creatures of each several day, that they were good: and also upon the whole frame of the Creatures, when the work was finished;
Hereof we need neither further, nor other testimony, than God's own approbation registered in the story of the Creation, Gen. 1. Where we may see God's allowance stamped, both upon the several Creatures of each several day, that they were good: and also upon the Whole frame of the Creatures, when the work was finished;
In this goodly Systeme and fabrick of Nature that which is beyond all, is, the Harmony and conjuncture of the parts, exceeding in goodness, beauty and perfection: yet so,
In this goodly System and fabric of Nature that which is beyond all, is, the Harmony and conjuncture of the parts, exceeding in Goodness, beauty and perfection: yet so,
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and as in the Artificial Body of a Clock or other Engine of motion, not the least wheel, or pin, or notch, but hath his proper work and use in the Engine.
and as in the Artificial Body of a Clock or other Engine of motion, not the least wheel, or pin, or notch, but hath his proper work and use in the Engine.
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God hath given to every thing he hath made, that number, weight and measure of perfection and goodness, which he saw fittest for it unto those ends for which he made it.
God hath given to every thing he hath made, that number, weight and measure of perfection and Goodness, which he saw Fittest for it unto those ends for which he made it.
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that even those among the Heathen Philosophers, who either denied or doubted of the Worlds Creation, did yet, by making Ens and Bonum, terms convertible, acknowledge the goodness of every Creature. It were a shame then for us, who Through faith understand that the worlds were framed by the word of God;
that even those among the Heathen Philosophers, who either denied or doubted of the World's Creation, did yet, by making Ens and Bonum, terms convertible, acknowledge the Goodness of every Creature. It were a shame then for us, who Through faith understand that the world's were framed by the word of God;
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nor alike good with him, but like to him in being good. In every Creature there are certain tracts and footsteps, as of Gods Essence, whereby it hath its Being: so of his Goodness too, whereby it also is good. The Manichees saw the strength of this Inference:
nor alike good with him, but like to him in being good. In every Creature there Are certain tracts and footsteps, as of God's Essence, whereby it hath its Being: so of his goodness too, whereby it also is good. The manichees saw the strength of this Inference:
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Common reason taught them, that from the good God could not proceed any evil thing: no more than Darkness could from the light of the Sun, or Cold from the heat of the fire. And therefore,
Common reason taught them, that from the good God could not proceed any evil thing: no more than Darkness could from the Light of the Sun, or Cold from the heat of the fire. And Therefore,
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though it seemed to them the less of the two) viz. to say there were two Gods, a good God, the Author of all good things; and an evil God, the Author of all evil things. If then we acknowledge that there is but one God, and that one God good; (and we do all so acknowledge:) unless we will be more absurd than those most absurd Hereticks, we must withal acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; for Every good gift, and every perfect giving, descendeth from above from the Father of lights:
though it seemed to them the less of the two) viz. to say there were two God's, a good God, the Author of all good things; and an evil God, the Author of all evil things. If then we acknowledge that there is but one God, and that one God good; (and we do all so acknowledge:) unless we will be more absurd than those most absurd Heretics, we must withal acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; for Every good gift, and every perfect giving, Descendeth from above from the Father of lights:
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as that he is the causer only of what is good: (for with him is no variableness neither shadow of turning, saith St. Iames. ) As the Sun, who is Pater luminum, the fountain and Father of lights (whereunto St. Iames in that passage doth apparently allude) giveth light to the Moon,
as that he is the causer only of what is good: (for with him is no variableness neither shadow of turning, Says Saint James) As the Sun, who is Pater Luminum, the fountain and Father of lights (whereunto Saint James in that passage does apparently allude) gives Light to the Moon,
and Stars, and all the lights of Heaven, and causeth light wheresoever he shineth, but no where causeth darkness: so God the Father, & fountain of all goodness, so communicateth goodness to every thing he produceth,
and Stars, and all the lights of Heaven, and Causes Light wheresoever he shines, but no where Causes darkness: so God the Father, & fountain of all Goodness, so Communicateth Goodness to every thing he Produceth,
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neither let any man say, when he hath done evil, It was God 's doing. God indeed preserveth the Man, actuateth the Power, and ordereth the Action to the glory of his Mercy or Iustice: but he hath no hand at all in the sinful defect and obliquity of a wicked action.
neither let any man say, when he hath done evil, It was God is doing. God indeed Preserveth the Man, actuateth the Power, and Ordereth the Actium to the glory of his Mercy or justice: but he hath no hand At all in the sinful defect and obliquity of a wicked actium.
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There is a natural (or rather transcendental ) Goodness, Bonit as Entis, as they call it, in every Action, even in that whereto the greatest sin adhereth:
There is a natural (or rather transcendental) goodness, Bonit as Entis, as they call it, in every Actium, even in that whereto the greatest since adhereth:
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and that Goodness is from God, as that Action is his Creature. But the Evil that cleaveth unto it, is wholly from the default of the Person that committeth it;
and that goodness is from God, as that Actium is his Creature. But the Evil that cleaveth unto it, is wholly from the default of the Person that Committeth it;
but wicked men by their words, and works, have brought it upon themselves: Perditio tua ex te Israel, Hosea 13. O Israel, thy destruction is from thy self:
but wicked men by their words, and works, have brought it upon themselves: Perdition tua ex te Israel, Hosea 13. Oh Israel, thy destruction is from thy self:
not the Cause of it ( formally, and) so far forth as it is Evil. For otherwise, we must know, that ( materially considered) all Evils of Punishment are from God:
not the Cause of it (formally, and) so Far forth as it is Evil. For otherwise, we must know, that (materially considered) all Evils of Punishment Are from God:
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But in Evils of Punishment, there is, over and besides that Natural Goodness, whereby they exist, a kind of Moral Goodness, (as we may call it, after a sort;
But in Evils of Punishment, there is, over and beside that Natural goodness, whereby they exist, a kind of Moral goodness, (as we may call it, After a sort;
and whatsoever may be referred to Iustice, may so far forth be called good: and for that very goodness, God may be said in some sort to be the Author of these evils of Punishment, though not also of those other evils of Sin. In both, we must distinguish the Good from the Evil: and ascribe all the Good, wheresoever it be, ( Transcendental, Natural, Moral, or if there be any other) to God alone;
and whatsoever may be referred to justice, may so Far forth be called good: and for that very Goodness, God may be said in Some sort to be the Author of these evils of Punishment, though not also of those other evils of Sin. In both, we must distinguish the Good from the Evil: and ascribe all the Good, wheresoever it be, (Transcendental, Natural, Moral, or if there be any other) to God alone;
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as before I said, some steps and footings of his goodness in the Creatures: from which we must take the best scantling, we are capable of, of those admirable and inexpressible and unconceivable perfections that are in him.
as before I said, Some steps and footing's of his Goodness in the Creatures: from which we must take the best scantling, we Are capable of, of those admirable and inexpressible and unconceivable perfections that Are in him.
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enough it is for us, from those rays and glimmering beams which he hath scattered upon the Creatures, to gather how infinitely he exceedeth them in brightness and glory.
enough it is for us, from those rays and glimmering beams which he hath scattered upon the Creatures, to gather how infinitely he exceeds them in brightness and glory.
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that is to say, Per viam Negationis, and per viam Eminentiae, First Viâ Negationis: look whatsoever thou findest in the Creature, which savoureth of defect or imperfection;
that is to say, Per viam Negationis, and per viam Eminentiae, First Viâ Negationis: look whatsoever thou Findest in the Creature, which savoureth of defect or imperfection;
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and know that the same, but (infinitely and incomparably) more eminently, is in God. Is there Wisdom, or Knowledge, or Power, or Beauty, or Greatness, or Goodness, in any kind,
and know that the same, but (infinitely and incomparably) more eminently, is in God. Is there Wisdom, or Knowledge, or Power, or Beauty, or Greatness, or goodness, in any kind,
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or in any measure in any of the Creatures? Affirm the same, but without measure, of God•• and learn that he is infinitely wiser, and skilfuller, and stronger, and fairer, and greater, and better. In every good thing,
or in any measure in any of the Creatures? Affirm the same, but without measure, of God•• and Learn that he is infinitely Wiser, and skilfuller, and Stronger, and Fairer, and greater, and better. In every good thing,
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so differently excellent above and beyond the Creatures; as that, though yet they be good, yet compared with him, they deserve not the name of good, There is none good but one, that is God, Mar. 10. None good, as he:
so differently excellent above and beyond the Creatures; as that, though yet they be good, yet compared with him, they deserve not the name of good, There is none good but one, that is God, Mar. 10. None good, as he:
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and they are good but in part, and insome measure, and in their own kinds. Whensoever therefore we find any good from, or observe any goodness in any of the Creatures: let us not bury our meditations there,
and they Are good but in part, and insome measure, and in their own Kinds. Whensoever Therefore we find any good from, or observe any Goodness in any of the Creatures: let us not bury our meditations there,
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if in this so richly furnished School of God's good Creatures; we have not learned from them at the least so much knowledge of him and his goodness, as to admire and love,
if in this so richly furnished School of God's good Creatures; we have not learned from them At the least so much knowledge of him and his Goodness, as to admire and love,
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Thirdly, there is in men, amongst other cursed fruits of self-love, an aptness to measure things, not by the level of exact truth, but by the model of their own apprehensions. Who is there that cannot fault anothers work? The Cobler could espy something amiss in Apelles his master-piece;
Thirdly, there is in men, among other cursed fruits of Self-love, an aptness to measure things, not by the level of exact truth, but by the model of their own apprehensions. Who is there that cannot fault another's work? The Cobbler could espy something amiss in Apelles his masterpiece;
that observation was obvious, that exposition enforced, that proof impertinent, that illustration common, that exhortation needless, that reproof unseasonable:
that observation was obvious, that exposition Enforced, that proof impertinent, that illustration Common, that exhortation needless, that reproof unseasonable:
and Momus - like, we did not quarrel the works of God also, and charge many of his good Creatures, either with manifest ill, or at leastwise with unprofitableness. Why was this made? Or why thus? What good doth this,
and Momus - like, we did not quarrel the works of God also, and charge many of his good Creatures, either with manifest ill, or At leastwise with unprofitableness. Why was this made? Or why thus? What good does this,
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to take knowledge of thine own ignorance, and to humble thy self thereby, who art so far from comprehending the essence, that thou canst not comprehend the very works of God. The most unprofitable Creatures profit us, at least this way:
to take knowledge of thine own ignorance, and to humble thy self thereby, who art so Far from comprehending the essence, that thou Canst not comprehend the very works of God. The most unprofitable Creatures profit us, At least this Way:
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if not to use them, yet to see in them as in a glass Gods wisdom, and our own ignorance. And so they do us good; if not cedendo in cibum, if not exhibendo ministerium, in feeding and serving us;
if not to use them, yet to see in them as in a glass God's Wisdom, and our own ignorance. And so they do us good; if not cedendo in Food, if not exhibendo ministerium, in feeding and serving us;
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by their own voluntary transgression it is, that they are now the worst, and the basest. And as for all the other Creatures of God, made to do us service;
by their own voluntary Transgression it is, that they Are now the worst, and the Basest. And as for all the other Creatures of God, made to do us service;
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they were at first, and still are good in themselves: if there cleaveth to them any evil, whereby they become hurtful to us, that is by accident; and we have to thank none but our selves for that.
they were At First, and still Are good in themselves: if there cleaveth to them any evil, whereby they become hurtful to us, that is by accident; and we have to thank none but our selves for that.
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For who, or what could have harmed us, if we had been followers of that which was good? It was not of their own accord, but through our sinfulness, that the Creatures became subject unto vanity, and capable either to do, or to suffer ill. They had been still harmless, if we had been still faultless: it was our sin, that at once forfeited both our innocency,
For who, or what could have harmed us, if we had been followers of that which was good? It was not of their own accord, but through our sinfulness, that the Creatures became Subject unto vanity, and capable either to do, or to suffer ill. They had been still harmless, if we had been still faultless: it was our since, that At once forfeited both our innocency,
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the blame upon our selves, the hatred upon our sins. If Balaam had done justly, he should have spared the Ass, and have corrected himself: but the false Prophet doth the fault, and the poor beast must bear both blame and strokes. When we suffer, we curse; or at the easiest, blame the Creatures:
the blame upon our selves, the hatred upon our Sins. If balaam had done justly, he should have spared the Ass, and have corrected himself: but the false Prophet does the fault, and the poor beast must bear both blame and Strokes. When we suffer, we curse; or At the Easiest, blame the Creatures:
When alas, these have neither heart nor strength against us, but what our selves put into them by our sins. Every sense of evil therefore in or from the Creatures, should work in us a sense of our disobedience unto God;
When alas, these have neither heart nor strength against us, but what our selves put into them by our Sins. Every sense of evil Therefore in or from the Creatures, should work in us a sense of our disobedience unto God;
should encrease in us a detestation of the sins we have committed against God; should teach us by condemning our selves, to acquit the good Creatures of God:
should increase in us a detestation of the Sins we have committed against God; should teach us by condemning our selves, to acquit the good Creatures of God:
Hitherto of the first Point, the goodness of the Creatures, [ Every Creature of God is good. ] Followeth the second, which is their Use: consisting in their lawfulness unto us, and our; liberty unto them;
Hitherto of the First Point, the Goodness of the Creatures, [ Every Creature of God is good. ] Follows the second, which is their Use: consisting in their lawfulness unto us, and our; liberty unto them;
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] That is, most agreeable to the argument of the former verse, nothing fit for food: but more generally, (and so I rather think the Apostle intendeth) no Creature of God, whereof we may have use or service in any kind whatsoever.
] That is, most agreeable to the argument of the former verse, nothing fit for food: but more generally, (and so I rather think the Apostle intends) no Creature of God, whereof we may have use or service in any kind whatsoever.
Nothing, which may yield us any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due sobriety, and other requisite conditions) nothing is to be refused.
Nothing, which may yield us any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due sobriety, and other requisite conditions) nothing is to be refused.
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By which Refusal, the Apostle meaneth not a bare forbearance of the things; (for, that we both may, and in many cases ought, so to refuse some of the Creatures, shall anon appear:) but the thing he forbiddeth, is, the forbearance of the Creature,
By which Refusal, the Apostle means not a bore forbearance of the things; (for, that we both may, and in many cases ought, so to refuse Some of the Creatures, shall anon appear:) but the thing he forbiddeth, is, the forbearance of the Creature,
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and upon knowledge, [ I know, and am perswaded by the Lord Iesus, that there is nothing unclean of it self, ] and therefore he imputeth it as an error and weakness in judgment, to them that refused some kind of meats out of a superstitious opinion, or but timorous fear of their unlawfulness, at vers. 2. [ One believeth he may eat all things:
and upon knowledge, [ I know, and am persuaded by the Lord Iesus, that there is nothing unclean of it self, ] and Therefore he imputeth it as an error and weakness in judgement, to them that refused Some kind of Meats out of a superstitious opinion, or but timorous Fear of their unlawfulness, At vers. 2. [ One Believeth he may eat all things:
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] And, to the end we might know the liberty he there giveth to extend to all other Creatures, as well as meats; he pronounceth of them all universally at vers. 23. [ NONLATINALPHABET, All things are lawful for me.
] And, to the end we might know the liberty he there gives to extend to all other Creatures, as well as Meats; he pronounceth of them all universally At vers. 23. [, All things Are lawful for me.
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] From all which Testimonies we may conclude, there is no unlawfulness or impurity in any of the Creatures, but that we may with security of conscience, freely use them without sin.
] From all which Testimonies we may conclude, there is no unlawfulness or impurity in any of the Creatures, but that we may with security of conscience, freely use them without since.
If we use them doubtingly against Conscience, or indiscreetly against Charity, or otherwise inordinately against Sobriety; they become indeed in such cases sinful unto us: But that is through our default, not theirs, who sinfully abuse that, which we might lawfully use. And that abuse of ours, neither defileth the things themselves;
If we use them doubtingly against Conscience, or indiscreetly against Charity, or otherwise inordinately against Sobriety; they become indeed in such cases sinful unto us: But that is through our default, not theirs, who sinfully abuse that, which we might lawfully use. And that abuse of ours, neither Defileth the things themselves;
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The subjecting of our selves to those and such like ordinances, Touch not, Taste not, Handle not, though it may have a shew of Wisdom in Will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein Christ hath set us free,
The subjecting of our selves to those and such like ordinances, Touch not, Taste not, Handle not, though it may have a show of Wisdom in Will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein christ hath Set us free,
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the one, Gods Ordinance at the first Creation; the other, Christs purchace in the work of Redemption. At the Creation, God made all things for mans use,
the one, God's Ordinance At the First Creation; the other, Christ purchase in the work of Redemption. At the Creation, God made all things for men use,
and as he reserved to himself his absolute Soveraignty over Man; so he gave unto man a kind of limited Soveraignty over the Creatures in Gen. 1. He hath put all things in subjection under our feet, saith David, Psal. 8. Which Dominion over the Creatures was one special branch of that glorious Image of God in us, after which we were created:
and as he reserved to himself his absolute Sovereignty over Man; so he gave unto man a kind of limited Sovereignty over the Creatures in Gen. 1. He hath put all things in subjection under our feet, Says David, Psalm 8. Which Dominion over the Creatures was one special branch of that glorious Image of God in us, After which we were created:
So that albeit man by sin lost a great part of his Soveraignty, ( NONLATINALPHABET, as speaketh St. Chrysostome, especially so far as concerneth the execution of it;
So that albeit man by sin lost a great part of his Sovereignty, (, as speaks Saint Chrysostom, especially so Far as concerns the execution of it;
and there are still to be found some tracings and Characters, as in man of superiority, so in them of subjection. But those dim, and confused, and scare legible:
and there Are still to be found Some tracings and Characters, as in man of superiority, so in them of subjection. But those dim, and confused, and scare legible:
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reconciling by him (saith our Apostle, Col. 1. 20.) NONLATINALPHABET all things (not men only) unto himself. For God having given us his Son the Heir of all things;
reconciling by him (Says our Apostle, Col. 1. 20.) all things (not men only) unto himself. For God having given us his Son the Heir of all things;
hath he not with him given us all things else? Hath he not permitted us the free use of his Creatures in as ample Right as ever? If the Son have made us free, we are free indeed.
hath he not with him given us all things Else? Hath he not permitted us the free use of his Creatures in as ample Right as ever? If the Son have made us free, we Are free indeed.
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And as verily as Christ is Gods, so verily (if we be Christs) all things are ours. This Apostle setteth down the whole series and form of this spiritual Hierarchy, (if I may so speak) this subjection and subordination of the Creatures to Man, of Man to Christ, of Christ to God, 1 Cor. 3. All are yours, and ye are Christs, and Christ is Gods.
And as verily as christ is God's, so verily (if we be Christ) all things Are ours. This Apostle sets down the Whole series and from of this spiritual Hierarchy, (if I may so speak) this subjection and subordination of the Creatures to Man, of Man to christ, of christ to God, 1 Cor. 3. All Are yours, and you Are Christ, and christ is God's
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Strengthened with this double title, what should hinder us from possession? Why may we not freely use that liberty, which was once given us by God, and again restored us by Iesus Christ? Why should we not stand fast in, and contend earnestly for the maintenance of that liberty, wherewith Christ hath set us free:
Strengthened with this double title, what should hinder us from possession? Why may we not freely use that liberty, which was once given us by God, and again restored us by Iesus christ? Why should we not stand fast in, and contend earnestly for the maintenance of that liberty, wherewith christ hath Set us free:
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by rejecting all fancies, opinions, and Doctrines, that any way trench upon this our Christian Prerogative; or seek either to shorten, or to corrupt, our freedom unto,
by rejecting all fancies, opinions, and Doctrines, that any Way trench upon this our Christian Prerogative; or seek either to shorten, or to corrupt, our freedom unto,
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For, whatever the principal reasons were, for which those prohibitions were then made unto them (as there be divers reasons given thereof by Divines both ancient and modern;) certain it is, they now concern not us. The Church, during her non-age and pupillage, (though she were Heir of all, and had right to all;
For, whatever the principal Reasons were, for which those prohibitions were then made unto them (as there be diverse Reasons given thereof by Divines both ancient and modern;) certain it is, they now concern not us. The Church, during her nonage and pupillage, (though she were Heir of all, and had right to all;
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yet was to be held under Tutors and Governours, and to be trained up under the Law of Ceremonies as under a School master, during the appointed time. But, When the fulness of the time appointed was come, her wardship expired,
yet was to be held under Tutors and Governors, and to be trained up under the Law of Ceremonies as under a School master, during the appointed time. But, When the fullness of the time appointed was come, her wardship expired,
The hand-writing of Ordinances was then blotted out; and the muddy partition wall broken down; and the legal impurity of the Creatures scowred off by the blood of Christ. They have little to do then, but withal much to answer;
The handwriting of Ordinances was then blotted out; and the muddy partition wall broken down; and the Legal impurity of the Creatures scoured off by the blood of christ. They have little to do then, but withal much to answer;
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In that large sheet of the Creatures, which reacheth from Heaven to the Earth, whatsoever we find, we may freely kill and eat, and use every other way to our comforts without scruple.
In that large sheet of the Creatures, which reaches from Heaven to the Earth, whatsoever we find, we may freely kill and eat, and use every other Way to our comforts without scruple.
God having cleansed all, we are not to call or esteem any thing common or unclean; God having created all good, we are to refuse nothing. If any shall oppose, secondly, the seeming morality of some of these prohibitions,
God having cleansed all, we Are not to call or esteem any thing Common or unclean; God having created all good, we Are to refuse nothing. If any shall oppose, secondly, the seeming morality of Some of these prohibitions,
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upon which ground some would impose upon the Christian Church this, as a perpetual yoke, to abstain from blood: Or, thirdly, the Prophanation which some Creatures have contracted by being used in the exercise of idolatrous Worship, whereby they become Anathema, and are to be held as execrable things, as Achan's wedge was,
upon which ground Some would impose upon the Christian Church this, as a perpetual yoke, to abstain from blood: Or, Thirdly, the Profanation which Some Creatures have contracted by being used in the exercise of idolatrous Worship, whereby they become Anathema, and Are to be held as execrable things, as Achan's wedge was,
upon which ground also, some others have inferred an utter unlawfulness to use any thing in the Church, which was abused in Popery, by calling them Rags and Reliques of Idolatry, neither this nor that ought to trouble us.
upon which ground also, Some Others have inferred an utter unlawfulness to use any thing in the Church, which was abused in Popery, by calling them Rags and Relics of Idolatry, neither this nor that ought to trouble us.
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For although neither my aim, (which lieth another way) nor the time will permit me now to give a just and full satisfying answer to the several Instances and their grounds; yet the very words and weight of my Text, do give us a clear resolution in the general, and sufficient to rest our Consciences, and our Iudgments, and Practice upon;
For although neither my aim, (which lies Another Way) nor the time will permit me now to give a just and full satisfying answer to the several Instances and their grounds; yet the very words and weight of my Text, do give us a clear resolution in the general, and sufficient to rest our Consciences, and our Judgments, and Practice upon;
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that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they are still good, ought not to be refused. For the Apostle hath here laid a sure foundation,
that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they Are still good, ought not to be refused. For the Apostle hath Here laid a sure Foundation,
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] He concludeth, it is therefore not to be refused, because it is good. So that look whatsoever Goodness there is in any Creature, that is, whatsoever natural power it hath, which either immediately and of it self is,
] He Concludeth, it is Therefore not to be refused, Because it is good. So that look whatsoever goodness there is in any Creature, that is, whatsoever natural power it hath, which either immediately and of it self is,
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Ever provided, we be careful to observe all those requisite conditions, which must guide our Consciences, and regulate our Practice, in the use of all lawful and indifferent things. They that teach otherwise, lay burdens upon their own Consciences, which they need not,
Ever provided, we be careful to observe all those requisite conditions, which must guide our Consciences, and regulate our Practice, in the use of all lawful and indifferent things. They that teach otherwise, lay burdens upon their own Consciences, which they need not,
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Injurious, in the second place, to this branch of our Christian liberty, is the Church of Rome, whom St. Paul in this passage hath branded with an indelible note of infamy;
Injurious, in the second place, to this branch of our Christian liberty, is the Church of Rome, whom Saint Paul in this passage hath branded with an indelible note of infamy;
Not to insist on other prejudices done to Christian liberty, by the intolerable usurpation of the man of sin, who exerciseth a spiritual Tyranny over mens Consciences,
Not to insist on other prejudices done to Christian liberty, by the intolerable usurpation of the man of since, who Exerciseth a spiritual Tyranny over men's Consciences,
as opposite to Evangelical liberty, as Antichrist is to Christ; let us but a little see how she hath fulfilled St. Paul 's Prediction, in teaching lying and devilish Doctrines,
as opposite to Evangelical liberty, as Antichrist is to christ; let us but a little see how she hath fulfilled Saint Paul is Prediction, in teaching lying and devilish Doctrines,
and that with seared Consciences and in Hypocrisie, in the two specialties mentioned in the next former Verse, viz. forbidding to marry, and commanding to abstain from Meats.
and that with seared Consciences and in Hypocrisy, in the two specialties mentioned in the next former Verse, viz. forbidding to marry, and commanding to abstain from Meats.
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Marriage, the holy Ordinance of God, instituted in the place and estate of Innocency, honoured by Christ's presence at Cana in Galilee; the Seedplot of the Church,
Marriage, the holy Ordinance of God, instituted in the place and estate of Innocency, honoured by Christ's presence At Cana in Galilee; the Seedplot of the Church,
in a word, to the whole Clergy (as they extend that title) both Secular and Regular. Wherein, besides the Devilishness of the Doctrine in contrarying the Ordinance of God, and in denying men, subject to sinful lusts, the lawful remedy, and so casting them upon a necessity of sinning;
in a word, to the Whole Clergy (as they extend that title) both Secular and Regular. Wherein, beside the Devilishness of the Doctrine in contrarying the Ordinance of God, and in denying men, Subject to sinful Lustiest, the lawful remedy, and so casting them upon a necessity of sinning;
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and Sacrilege in the Clergy? With what Conscience permit Stews, and forbid Marriage? With what Conscience alledge Scriptures for the single life of Priests, and yet confess it to be an Ordinance only of Ecclesiastical, and not of Divine right? With what Conscience confess Fornication to be against the Law of God, and Priests Marriage only against the Law of holy Church, and yet make Marriage in a Priest a far fouler sin than Fornication or Incest? With what Conscience exact a vow of Continency from Clerks, by those Canons which defend their open Incontinency? With what Conscience forbid lawful Marriages to some,
and Sacrilege in the Clergy? With what Conscience permit Stews, and forbid Marriage? With what Conscience allege Scriptures for the single life of Priests, and yet confess it to be an Ordinance only of Ecclesiastical, and not of Divine right? With what Conscience confess Fornication to be against the Law of God, and Priests Marriage only against the Law of holy Church, and yet make Marriage in a Priest a Far Fowler since than Fornication or Incest? With what Conscience exact a Voelli of Continency from Clerks, by those Canonas which defend their open Incontinency? With what Conscience forbid lawful Marriages to Some,
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And is not the like also done in the other particular concerning Meats? The Laws of that Church forbidding some Orders of men, some kinds of Meats perpetually, and all men some Meats upon certain days;
And is not the like also done in the other particular Concerning Meats? The Laws of that Church forbidding Some Order of men, Some Kinds of Meats perpetually, and all men Some Meats upon certain days;
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In which also, besides the Devilishness of the Doctrine, in corrupting the profitable and religious exercise of fasting, and turning it into a superstitious observation of Days and Meats; judge if they do not teach this Lye also,
In which also, beside the Devilishness of the Doctrine, in corrupting the profitable and religious exercise of fasting, and turning it into a superstitious observation of Days and Meats; judge if they do not teach this Lie also,
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but reserve the great sin of eating flesh upon a Friday or Ember-day, to the censure of a Penitentiary, as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tasting of the coarsest flesh a breach of the Lent-fast, and surfeiting upon the delicatest Fishes and Confections, none? With what Conscience forbid they such and such meats,
but reserve the great since of eating Flesh upon a Friday or Ember-day, to the censure of a Penitentiary, as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tasting of the coarsest Flesh a breach of the Lent fast, and surfeiting upon the delicatest Fish and Confections, none? With what Conscience forbid they such and such Meats,
and incentive of fleshly Lusts? With what Conscience enjoyn such abstinence for a penance, and then presently release it again for a Peny? Indeed the Gloss upon the Canon, that doth so, hath a right worthy and a right wholesom note:
and incentive of fleshly Lustiest? With what Conscience enjoin such abstinence for a penance, and then presently release it again for a Penny? Indeed the Gloss upon the Canon, that does so, hath a right worthy and a right wholesome note:
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If these men had not seared up their Consciences, would they not, think you, feel some check at the broaching of such ridiculous and inconsistent stuff,
If these men had not seared up their Consciences, would they not, think you, feel Some check At the broaching of such ridiculous and inconsistent stuff,
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I deny not, but the Bawds of that strumpet, the Doctors of that Church, have their colourable pretences wherewith to blanch over these errors, else the Lyes would be palpable,
I deny not, but the Bawds of that strumpet, the Doctors of that Church, have their colourable pretences wherewith to blanch over these errors, Else the Lies would be palpable,
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and they should not otherwise fill up the measure of their Apostasie, according to the Apostles Prophecy, in teaching these Lyes in Hypocrisie. But the colours, though never so artificially tempered, and never so handsomly laid on, are yet so thin, that a steddy eye, not bleared with prejudice, may discern the Lye through them,
and they should not otherwise fill up the measure of their Apostasy, according to the Apostles Prophecy, in teaching these Lies in Hypocrisy. But the colours, though never so artificially tempered, and never so handsomely laid on, Are yet so thin, that a steady eye, not bleared with prejudice, may discern the Lie through them,
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and keep our selves within our due bounds;) to enquire a little what is the just extent of our Christian liberty unto the Creatures, and what restraints it may admit.
and keep our selves within our due bounds;) to inquire a little what is the just extent of our Christian liberty unto the Creatures, and what restraints it may admit.
The second Position. Our Christian Liberty equally respecteth the using, and the not using of any of God's Creatures. There is no Creature but a Christian man, by virtue of his Liberty, as he may use it upon just occasion,
The second Position. Our Christian Liberty equally respecteth the using, and thee not using of any of God's Creatures. There is no Creature but a Christian man, by virtue of his Liberty, as he may use it upon just occasion,
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Whence it followeth, that all the Creatures of God stand in the nature of things indifferent; that is, such as may indifferently be either used or not used, according as the rules of godly discretion, circumstances duly considered, shall direct.
Whence it follows, that all the Creatures of God stand in the nature of things indifferent; that is, such as may indifferently be either used or not used, according as the rules of godly discretion, Circumstances duly considered, shall Direct.
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The third Position. Our Christian Liberty for the using or not using of the Creature, may without prejudice admit of some restraint in the outward practice of it.
The third Position. Our Christian Liberty for the using or not using of the Creature, may without prejudice admit of Some restraint in the outward practice of it.
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But what those Restraints are, and how far they may be admitted without prejudice done to that liberty, that we may the better understand, let us go on to ▪
But what those Restraints Are, and how Far they may be admitted without prejudice done to that liberty, that we may the better understand, let us go on to ▪
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and Flesh, and Fowl, and Fruits, and Spices, are lawful for us, as well as Bread and Herbs; but may we therefore with thriftless prodigality and exquisite riot fare deliciously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel, all stuffs and colours, the richest Silks,
and Flesh, and Fowl, and Fruits, and Spices, Are lawful for us, as well as Bred and Herbs; but may we Therefore with thriftless prodigality and exquisite riot fare deliciously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel, all stuffs and colours, the Richest Silks,
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in our Buildings, in our Furniture, in our Retinues, in our Disports, in our Recreations, in our Society, in our Marriages, in other things, we ought as well to consider, what in Christian Sobriety is meet for us to do,
in our Buildings, in our Furniture, in our Retinues, in our Disports, in our Recreations, in our Society, in our Marriages, in other things, we ought as well to Consider, what in Christian Sobriety is meet for us to do,
yea, and more dangerously too (because unsuspected) than in this very thing, in making us take the uttermost of our freedom in the use of indifferent things. It therefore concerneth us so much the more to keep a sober watch over our selves and souls, in the use of God's good Creatures, lest otherwise under the fair title and habit of Christian Liberty, we yield our selves over to a carnal Licentiousness.
yea, and more dangerously too (Because unsuspected) than in this very thing, in making us take the uttermost of our freedom in the use of indifferent things. It Therefore concerns us so much the more to keep a Sobrium watch over our selves and Souls, in the use of God's good Creatures, lest otherwise under the fair title and habit of Christian Liberty, we yield our selves over to a carnal Licentiousness.
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The fifth Position. As Sobriety, so Charity also may, and ought to restrain us in the outward exercise of our Christian Liberty. Charity, I say, both to our selves and others. First, to our selves: for regular Charity beginneth there.
The fifth Position. As Sobriety, so Charity also may, and ought to restrain us in the outward exercise of our Christian Liberty. Charity, I say, both to our selves and Others. First, to our selves: for regular Charity begins there.
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when they offend us, much more then ought we to deny our selves the use of such outward lawful things, as by experience we have found, or have otherwise cause to suspect to be hurtful either to our bodies, or souls. So a man may,
when they offend us, much more then ought we to deny our selves the use of such outward lawful things, as by experience we have found, or have otherwise cause to suspect to be hurtful either to our bodies, or Souls. So a man may,
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and should refrain from meats, which may endanger his bodily health; but how much more then from every thing, that may endanger the health of his soul? If thou findest thy self enflamed with lust, by dancing;
and should refrain from Meats, which may endanger his bodily health; but how much more then from every thing, that may endanger the health of his soul? If thou Findest thy self inflamed with lust, by dancing;
if tempted to Covetousness, Pride, Uncleanness, Superstition, Cruelty, and sin, by reason of any of the Creatures, it is better for thee to make a Covenant with thine eyes, and ears, and hands, and senses (so far as thy Condition and Calling will warrant thee) not to have any thing to do with such things,
if tempted to Covetousness, Pride, Uncleanness, Superstition, Cruelty, and since, by reason of any of the Creatures, it is better for thee to make a Covenant with thine eyes, and ears, and hands, and Senses (so Far as thy Condition and Calling will warrant thee) not to have any thing to do with such things,
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Better by our voluntary abstinence to depart with some of our liberty unto the Creatures, than by our voluntary transgression forfeit all, and become the Devil's Captives.
Better by our voluntary abstinence to depart with Some of our liberty unto the Creatures, than by our voluntary Transgression forfeit all, and become the Devil's Captives.
as in Rom. 14. and 1 Cor. 8. the whole Chapters throughout, and in a great part of 1 Cor. 10. The resolution every where is, That all things be done to edification;
as in Rom. 14. and 1 Cor. 8. the Whole Chapters throughout, and in a great part of 1 Cor. 10. The resolution every where is, That all things be done to edification;
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The Questions and Cases are manisold, not now to be rehearsed, much less resolved, in particular: But the Position is plain in the general, that in case of Scandal, for our weak brother 's sake, we may,
The Questions and Cases Are manifold, not now to be rehearsed, much less resolved, in particular: But the Position is plain in the general, that in case of Scandal, for our weak brother is sake, we may,
Besides these two, Sobriety and Charity, there is yet one restraint more, which ariseth from the Duty we owe to our Superiours, and from the bond of civil Obedience, which if it had been by all men as freely admitted,
Beside these two, Sobriety and Charity, there is yet one restraint more, which arises from the Duty we owe to our Superiors, and from the bound of civil obedience, which if it had been by all men as freely admitted,
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as there is just cause it should, how happy had it been for the peace of this Church? Concerning it, let this be our sixth Position; The determination of Superiours may,
as there is just cause it should, how happy had it been for the peace of this Church? Concerning it, let this be our sixth Position; The determination of Superiors may,
and ought to restrain us in the outward exercise of our Christian Liberty. We must submit our selves to every ordinance of man, saith St. Peter, 1 Pet. 2. 13. and it is necessary we should do so;
and ought to restrain us in the outward exercise of our Christian Liberty. We must submit our selves to every Ordinance of man, Says Saint Peter, 1 Pet. 2. 13. and it is necessary we should do so;
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rather if we do not so, we abuse our liberty for a cloak of maliciousness, as it followeth there, vers. 16. And St. Paul telleth us, we must needs be subject, not only for fear, because the Magistrate carrieth not the Sword in vain,
rather if we do not so, we abuse our liberty for a cloak of maliciousness, as it follows there, vers. 16. And Saint Paul Telleth us, we must needs be Subject, not only for Fear, Because the Magistrate Carrieth not the Sword in vain,
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This duty so fully pressed, and so uniformly by these two grand Apostles, is most apparent in private Societies. In a family, the Master, or Pater-familias, who is a kind of petty Monarch there, hath authority to prescribe to his Children and Servants in the use of those indifferent things, whereto yet they,
This duty so Fully pressed, and so uniformly by these two grand Apostles, is most apparent in private Societies. In a family, the Master, or Paterfamilias, who is a kind of Petty Monarch there, hath Authority to prescribe to his Children and Servants in the use of those indifferent things, whereto yet they,
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The Servant, though he be the Lord's free-man, yet is limited in his diet, lodging, livery, and many other things by his Master; and he is to submit himself to his Masters appointment in these things,
The Servant, though he be the Lord's freeman, yet is limited in his diet, lodging, livery, and many other things by his Master; and he is to submit himself to his Masters appointment in these things,
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If any man, under colour of christian Liberty, shall teach otherwise, and exempt Servants from the obedience of their Masters in such things, St. Paul in a holy indignation inveigheth against such a man, not without some bitterness, in the last Chapter in this Epistle,
If any man, under colour of christian Liberty, shall teach otherwise, and exempt Servants from the Obedience of their Masters in such things, Saint Paul in a holy Indignation inveigheth against such a man, not without Some bitterness, in the last Chapter in this Epistle,
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if not much more, hath the supreme Magistrate over his Subjects, for the peaceable ordering of the Common-wealth, the Magistrate being Pater patriae, as the Master is Pater-familias. Whosoever then shall interpret the determinations of Magistrates in the use of the Creatures, to be contrary to the liberty of a Christian;
if not much more, hath the supreme Magistrate over his Subject's, for the peaceable ordering of the Commonwealth, the Magistrate being Pater patriae, as the Master is Paterfamilias. Whosoever then shall interpret the determinations of Magistrates in the use of the Creatures, to be contrary to the liberty of a Christian;
or under that colour shall exempt inferiours from their obedience to such determinations, he must blame St. Paul; nay, he must blame the Holy Ghost, and not us,
or under that colour shall exempt inferiors from their Obedience to such determinations, he must blame Saint Paul; nay, he must blame the Holy Ghost, and not us,
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but that experience sheweth us it hath been so, and the Scriptures have fore told us that it should be so, that there should be differences, and sidings, and partakings in the Church;
but that experience shows us it hath been so, and the Scriptures have before told us that it should be so, that there should be differences, and sidings, and partakings in the Church;
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a man would wonder how it should ever sink into the hearts and heads of sober understanding men, to deny either the power in Superiours to ordain, or the necessity in Inferiours to obey Laws and Constitutions so restraining us in the use of the Creatures.
a man would wonder how it should ever sink into the hearts and Heads of Sobrium understanding men, to deny either the power in Superiors to ordain, or the necessity in Inferiors to obey Laws and Constitutions so restraining us in the use of the Creatures.
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But that still, as civil Magistrates have sometimes, for just politick respects, prohibited some Trades, and Manufactures, and Commodities, and enjoined other-some, and done well in both;
But that still, as civil Magistrates have sometime, for just politic respects, prohibited Some Trades, and Manufactures, and Commodities, and enjoined Othersome, and done well in both;
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so Church-Governours may, upon good considerations, (say it be but for Order and Uniformitiessake,) prescribe the Times, Places, Vestments, Gestures, and other ceremonial Circumstances to be used in Ecclesiastical Offices and Assemblies:
so Church-Governours may, upon good considerations, (say it be but for Order and Uniformitiessake,) prescribe the Times, Places, Vestments, Gestures, and other ceremonial circumstances to be used in Ecclesiastical Offices and Assemblies:
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As the Apostles in the first Council holden at Ierusalem, in Acts 15. laid upon the Churches of the Gentiles for a time, a restraint from the eating of Blood, and things sacrificed to Idols, and strangled.
As the Apostles in the First Council held At Ierusalem, in Acts 15. laid upon the Churches of the Gentiles for a time, a restraint from the eating of Blood, and things sacrificed to Idols, and strangled.
Charity seemeth to lay restraint upon us one way, our weak brother expecting we should forbear, and Duty a quite contrary way, Authority requiring the use, in such a case what are we to do? It is against Charity to offend a brother; and it is against Duty to disobey a Superiour; and yet something must be done, either we must use, or not use; forbear, or not forbear. For the untying of this knot, (which,
Charity seems to lay restraint upon us one Way, our weak brother expecting we should forbear, and Duty a quite contrary Way, authority requiring the use, in such a case what Are we to do? It is against Charity to offend a brother; and it is against Duty to disobey a Superior; and yet something must be done, either we must use, or not use; forbear, or not forbear. For the untying of this knot, (which,
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if we will but lay things rightly together, hath not in it so much hardness as it seemeth to have;) let this be our seventh Position. In the use of the Creatures, and all indifferent things, we ought to bear a greater regard to our publick Governours, than to our private Brethren, and be more careful to obey them,
if we will but lay things rightly together, hath not in it so much hardness as it seems to have;) let this be our seventh Position. In the use of the Creatures, and all indifferent things, we ought to bear a greater regard to our public Governors, than to our private Brothers, and be more careful to obey them,
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that they would but consider, what a world of Contradictions would follow upon the contrary opinion, and what a world of Confusions upon the contrary practice. Say what can be said in the behalf of a Brother; all the same,
that they would but Consider, what a world of Contradictions would follow upon the contrary opinion, and what a world of Confusions upon the contrary practice. Say what can be said in the behalf of a Brother; all the same,
If then I may not offend my Brother, then certainly not my Governour; because he is my Brother too, being a man, and a Christian, as well as the other is.
If then I may not offend my Brother, then Certainly not my Governor; Because he is my Brother too, being a man, and a Christian, as well as the other is.
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and therefore no reason, why I should satisfie one that is but a private Brother, rather than the publick Magistrate, who (that publick respect set aside) is my Brother also.
and Therefore no reason, why I should satisfy one that is but a private Brother, rather than the public Magistrate, who (that public respect Set aside) is my Brother also.
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and of Duty to common Charity in me, be enough to cast it clear for the Magistrate? Shall a Servant in a Family, rather than offend his fellowservant, disobey his Master? And is not a double scandal against Charity and Duty both (for Duty implieth Charity ) greater than a single scandal against Charity alone? If private men will be offended at our Obedience to publick Governours, we can but be sorry for it:
and of Duty to Common Charity in me, be enough to cast it clear for the Magistrate? Shall a Servant in a Family, rather than offend his fellowservant, disobey his Master? And is not a double scandal against Charity and Duty both (for Duty Implies Charity) greater than a single scandal against Charity alone? If private men will be offended At our obedience to public Governors, we can but be sorry for it:
the respect of private scandal ceaseth, where lawful Authority determineth our liberty; and that restraint which proceedeth from special Duty, is of superior reason to that which proceedeth but from common charity.
the respect of private scandal ceases, where lawful authority determineth our liberty; and that restraint which Proceedeth from special Duty, is of superior reason to that which Proceedeth but from Common charity.
Three Moderators then of our christian liberty to the Creatures we are to allow of, Sobriety, Charity, and Duty; unto every of which a just regard ought to be had.
Three Moderators then of our christian liberty to the Creatures we Are to allow of, Sobriety, Charity, and Duty; unto every of which a just regard ought to be had.
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and Duty on a third, thus to abridge us in the use of our christian liberty; that by little and little it may be at length so pared away among them, that there may be little or nothing lest of it.
and Duty on a third, thus to abridge us in the use of our christian liberty; that by little and little it may be At length so pared away among them, that there may be little or nothing lest of it.
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or ought to diminish the inward freedom of the Conscience to any of the Creatures. And this inward freedom is it, wherein especially consisteth our Christian Liberty to the Creature.
or ought to diminish the inward freedom of the Conscience to any of the Creatures. And this inward freedom is it, wherein especially Consisteth our Christian Liberty to the Creature.
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This freedom we are all bound to maintain to the utmost of our powers, and not to suffer our selves to be made the servants of men, (otherwise than in serving one another by love, ) but to stand fast in the liberty wherein Christ hath set us free.
This freedom we Are all bound to maintain to the utmost of our Powers, and not to suffer our selves to be made the Servants of men, (otherwise than in serving one Another by love,) but to stand fast in the liberty wherein christ hath Set us free.
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Now this liberty consisteth in a certain resolution of Judgment, and a certain perswasion of Conscience arising thence, that all the creatures of God are in themselves lawful, and free for us either to use or refuse, as we shall see it expedient for us;
Now this liberty Consisteth in a certain resolution of Judgement, and a certain persuasion of Conscience arising thence, that all the creatures of God Are in themselves lawful, and free for us either to use or refuse, as we shall see it expedient for us;
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Now here is the Wickedness, and the Usurpation of the High-Priest of Rome, that he challengeth to himself a spiritual Power over the Consciences of men, which is the greatest tyranny that ever was,
Now Here is the Wickedness, and the Usurpation of the High-Priest of Room, that he Challengeth to himself a spiritual Power over the Consciences of men, which is the greatest tyranny that ever was,
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or can be exercised in the world, laying impurity upon the things he forbiddeth, and annexing operative holiness, and power both satisfactory and meritorious, to the things he injoyneth. Which Usurpation, whosoever hateth not in him with a perfect hatred, is justly unworthy of,
or can be exercised in the world, laying impurity upon the things he forbiddeth, and annexing operative holiness, and power both satisfactory and meritorious, to the things he enjoin. Which Usurpation, whosoever hates not in him with a perfect hatred, is justly unworthy of,
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But this inward freedom once established in our hearts, and our Consciences fully perswaded thereof, let us thenceforth make no scruple to admit of such just restraints in the outward exercise of it,
But this inward freedom once established in our hearts, and our Consciences Fully persuaded thereof, let us thenceforth make no scruple to admit of such just restraints in the outward exercise of it,
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but in being assured, that it is all one before God, (in the things themselves barely considered) whether he eat or not eat, wear or not wear, do or not do, this or that;
but in being assured, that it is all one before God, (in the things themselves barely considered) whither he eat or not eat, wear or not wear, do or not do, this or that;
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Indeed otherwise, if we well consider it, it were but the empty name of liberty, without the thing: for how is it liberty, if a man be determinately bound the one way,
Indeed otherwise, if we well Consider it, it were but the empty name of liberty, without the thing: for how is it liberty, if a man be determinately bound the one Way,
and tied ad alteram partem contradictionis precisely, and not left indifferent and equal to either? If then the regards of Sobriety, Charity, or Duty, do not require a forbearance, thou knowest every creature of God is good, and nothing to be refused;
and tied and Another partem contradictionis precisely, and not left indifferent and equal to either? If then the regards of Sobriety, Charity, or Duty, do not require a forbearance, thou Knowest every creature of God is good, and nothing to be refused;
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thou hast thy liberty therefore, and mayest, according to that liberty, freely use that Creature. But if any of those former respects require thou shouldst forbear, thou knowest that the Creature still is good, and as not to be refused, so not to be imposed: thou hast thy liberty therefore here,
thou hast thy liberty Therefore, and Mayest, according to that liberty, freely use that Creature. But if any of those former respects require thou Shouldst forbear, thou Knowest that the Creature still is good, and as not to be refused, so not to be imposed: thou hast thy liberty Therefore Here,
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as before, and oughtest, according to that liberty, freely to abstain from that Creature. Both in using and refusing, the Conscience is still free; and as well the use as the refusal, and as well the refusal as the use, do equally and alike belong to the true liberty of a Christian.
as before, and Ought, according to that liberty, freely to abstain from that Creature. Both in using and refusing, the Conscience is still free; and as well the use as the refusal, and as well the refusal as the use, do equally and alike belong to the true liberty of a Christian.
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We have seen now, what liberty God hath allowed us, and therein we may see also his great goodness and bounty towards us, in making such a world of Creatures, and all of them good; [ Every Creature of God is good ] and not envying us the free use of any of those good Creatures;
We have seen now, what liberty God hath allowed us, and therein we may see also his great Goodness and bounty towards us, in making such a world of Creatures, and all of them good; [ Every Creature of God is good ] and not envying us the free use of any of those good Creatures;
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[ Nothing to be refused. ] But where is our Duty answerable to this Bounty? Where is our thankfulness proportionable to such receipts? Let us not rejoyce too much in the Creatures goodness, nor glory too much in our freedom thereunto,
[ Nothing to be refused. ] But where is our Duty answerable to this Bounty? Where is our thankfulness proportionable to such receipts? Let us not rejoice too much in the Creatures Goodness, nor glory too much in our freedom thereunto,
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] Forget this Proviso, and we undo all again, that we have hitherto done, and destroy all that we have already established concerning both the goodness of the Creature,
] Forget this Proviso, and we undo all again, that we have hitherto done, and destroy all that we have already established Concerning both the Goodness of the Creature,
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and your prayers ) shall not be unprofitable, and my purpose therein shall find, if not allowance in your judgments, at least in your Charity, Excuse. To speak of which Duty of Thanksgiving in the full extent,
and your Prayers) shall not be unprofitable, and my purpose therein shall find, if not allowance in your Judgments, At least in your Charity, Excuse. To speak of which Duty of Thanksgiving in the full extent,
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For mine own ease therefore and yours, I shall confine my self to that branch of it, which is most immediately pertinent to my Text, viz. That tribute of Thanks which we owe unto God for the free use of his good Creatures, forbearing to meddle with the other branches thereof, otherwise than as they fall within the reach of this, by way either of Proportion or Inference.
For mine own ease Therefore and yours, I shall confine my self to that branch of it, which is most immediately pertinent to my Text, viz. That tribute of Thanks which we owe unto God for the free use of his good Creatures, forbearing to meddle with the other branches thereof, otherwise than as they fallen within the reach of this, by Way either of Proportion or Inference.
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And first, we are to know, that by Thanksgiving in my Text, is not meant only that subsequent act, whereby we render unto God praise and thanks for the Creature, after we have received it,
And First, we Are to know, that by Thanksgiving in my Text, is not meant only that subsequent act, whereby we render unto God praise and thanks for the Creature, After we have received it,
even to those precedent acts of Prayer and Benediction, whereby we beseech God to give his blessing to the Creature, and to sanctifie the use of it to us.
even to those precedent acts of Prayer and Benediction, whereby we beseech God to give his blessing to the Creature, and to sanctify the use of it to us.
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For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of Prayer. And we shall accordingly find in the Scriptures elsewhere, the words NONLATINALPHABET and NONLATINALPHABET, the one whereof signifieth properly Blessing, the other Thanksgiving, used oftentimes promiscuously the one for the other.
For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of Prayer. And we shall accordingly find in the Scriptures elsewhere, the words and, the one whereof signifies properly Blessing, the other Thanksgiving, used oftentimes promiscuously the one for the other.
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The Blessing which our blessed Saviour Jesus Christ used at the Consecration of the sacramental bread, St. Luke and St. Paul express by the word NONLATINALPHABET;
The Blessing which our blessed Saviour jesus christ used At the Consecration of the sacramental bred, Saint Lycia and Saint Paul express by the word;
And the Prayer of Blessing used before the eating of common Bread, is by every of the four Evangelists in some places described by the word NONLATINALPHABET.
And the Prayer of Blessing used before the eating of Common Bred, is by every of the four Evangelists in Some places described by the word.
And the name NONLATINALPHABET is sometimes found in the Writings of the Ancients, for the Sacrament of the Lord's Supper; the more usual name whereof is NONLATINALPHABET,
And the name is sometime found in the Writings of the Ancients, for the Sacrament of the Lord's Supper; the more usual name whereof is,
or the holy Eucharist. And we in our ordinary manner of speech, call as well the Blessing before meat, as the Thanksgiving after, by the common name of Grace, or saying of Grace. Both these then together, Grace before meat,
or the holy Eucharist. And we in our ordinary manner of speech, call as well the Blessing before meat, as the Thanksgiving After, by the Common name of Grace, or saying of Grace. Both these then together, Grace before meat,
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Concerning Meats and Drinks, unto which our Apostle hath special reference in this whole passage, this duty of Thanksgiving hath been ever held so congruous to the partaking thereof, that long and ancient custom hath established it in the common practice of Christians, not only with inward Thankfulness of heart to recount and acknowledge God's goodness to them therein,
Concerning Meats and Drinks, unto which our Apostle hath special Referente in this Whole passage, this duty of Thanksgiving hath been ever held so congruous to the partaking thereof, that long and ancient custom hath established it in the Common practice of Christians, not only with inward Thankfulness of heart to recount and acknowledge God's Goodness to them therein,
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but also outwardly to express the same in a vocal solemn form of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very Phrases,
but also outwardly to express the same in a vocal solemn from of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very Phrases,
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whether or no they have ground, (as to me it seemeth they have) from those words of our Apostle, 1 Cor. 10. For if I by Grace be a partaker, why am I evil spoken of,
whither or no they have ground, (as to me it seems they have) from those words of our Apostle, 1 Cor. 10. For if I by Grace be a partaker, why am I evil spoken of,
for that for which I give thanks? ) I say, howsoever it be with the Phrase, sure we are, the thing it self hath sufficient ground from the examples of Christ, and of his holy Apostles;
for that for which I give thanks?) I say, howsoever it be with the Phrase, sure we Are, the thing it self hath sufficient ground from the Examples of christ, and of his holy Apostles;
Of Christ himself we read often, and in every of the Evangelists, that he blessed and gave thanks in the name of himself and the People, before meat; in the 14,
Of christ himself we read often, and in every of the Evangelists, that he blessed and gave thanks in the name of himself and the People, before meat; in the 14,
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And St. Luke relateth of St. Paul, Acts 27. when he and his company in the Ship, who were well toward three hundred persons, were to refresh themselves with food after a long Fast, that he took bread, and first gave thanks to God in the presence of them all, and then after brake it, and began to eat:
And Saint Lycia relateth of Saint Paul, Acts 27. when he and his company in the Ship, who were well towards three hundred Persons, were to refresh themselves with food After a long Fast, that he took bred, and First gave thanks to God in the presence of them all, and then After brake it, and began to eat:
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yea, St. Paul himself so speaketh of it, Rom. 14. as of the known practice of the Church among Christians of all sorts, Weak and Strong. He that was strong in the Faith, and knew the liberty he had in Christ to eat indifferently of all kinds of Meats, flesh as well as herbs;
yea, Saint Paul himself so speaks of it, Rom. 14. as of the known practice of the Church among Christians of all sorts, Weak and Strong. He that was strong in the Faith, and knew the liberty he had in christ to eat indifferently of all Kinds of Meats, Flesh as well as herbs;
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Notwithstanding they differed in their judgments and opinions, and consequently in their practice, concerning the lawful or unlawful use of some meats:
Notwithstanding they differed in their Judgments and opinions, and consequently in their practice, Concerning the lawful or unlawful use of Some Meats:
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So then giving of thanks for our meats and drinks before and after meals, in an outward and audible form, is an ancient, a commendable, an Apostolical, a Christian practice:
So then giving of thanks for our Meats and drinks before and After meals, in an outward and audible from, is an ancient, a commendable, an Apostolical, a Christian practice:
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ordinarily requisite as an outward Testimony of the inward thankfulness of the heart; and therefore not to be omitted ordinarily, neither but in some few cases.
ordinarily requisite as an outward Testimony of the inward thankfulness of the heart; and Therefore not to be omitted ordinarily, neither but in Some few cases.
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But not only meats and drinks but every other good Creaturè also of God, whereof we may have use, ought to be received with a due measure of thankfulness.
But not only Meats and drinks but every other good Creaturè also of God, whereof we may have use, ought to be received with a due measure of thankfulness.
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For, for this cause God instituted of old, among his own people, divers solemn feasts and sacrifices, together with the sanctifying of the first fruits, and of the first born, and divers other ordinances of that nature:
For, for this cause God instituted of old, among his own people, diverse solemn feasts and Sacrifices, together with the sanctifying of the First fruits, and of the First born, and diverse other ordinances of that nature:
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Whatsoever you do in word or deed, do all in the name of the Lord Iesus, giving thanks unto God and the Father by him, Col. 3. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Phil. 4. Bless the Lord, O my soul (saith David in Psal. 103.) and all that is within me, praise his holy name:
Whatsoever you do in word or deed, do all in the name of the Lord Iesus, giving thanks unto God and the Father by him, Col. 3. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Philip 4. Bless the Lord, Oh my soul (Says David in Psalm 103.) and all that is within me, praise his holy name:
he thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving. Which necessity of Thanksgiving will yet more appear,
he Thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving. Which necessity of Thanksgiving will yet more appear,
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It is first, an Act of Iustice. The very Law of Nature, which containeth the first seeds and principles of Iustice, bindeth every man that receiveth a benefit, to a thankful Acknowledgment of it first,
It is First, an Act of Justice The very Law of Nature, which Containeth the First seeds and principles of justice, binds every man that receives a benefit, to a thankful Acknowledgment of it First,
and then withal ( Ability and Opportunity supposed) to some kind of Retribution. The best Philosophers therefore make Gratitude a branch of the Law of Nature; and so account of it as of a thing,
and then withal (Ability and Opportunity supposed) to Some kind of Retribution. The best Philosophers Therefore make Gratitude a branch of the Law of Nature; and so account of it as of a thing,
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if we receive but some small kindness from another, we can readily and complementally protest our selves much bound to him for it. Indeed when we say so;
if we receive but Some small kindness from Another, we can readily and complementally protest our selves much bound to him for it. Indeed when we say so;
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The common saying is not without ground, Qui beneficium accipit, libertatem vendidit. Some men therefore refuse kindnesses and courtesies at other mens hands;
The Common saying is not without ground, Qui beneficium accipit, libertatem vendidit. some men Therefore refuse Kindnesses and courtesies At other men's hands;
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Which though it be a perverse and unjust course, and indeed a high degree of unthankfulness, (for there is unthankfulness, as well in not accepting a kind offer,
Which though it be a perverse and unjust course, and indeed a high degree of unthankfulness, (for there is unthankfulness, as well in not accepting a kind offer,
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as in not requiting a good turn;) and therefore also a high degree of folly, (for it is a foolish thing for a man, out of the bare fear of unthankfulness one way, to become wilful, unthankful another;) though, I say, it be a fond and perverse course in them:
as in not requiting a good turn;) and Therefore also a high degree of folly, (for it is a foolish thing for a man, out of the bore Fear of unthankfulness one Way, to become wilful, unthankful Another;) though, I say, it be a found and perverse course in them:
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yet it argueth withal in them a strong apprehension of the Equity of that principle of Nature and Iustice, which bindeth men that receive benefits ad NONLATINALPHABET, to a necessity of requital and retribution.
yet it argue withal in them a strong apprehension of the Equity of that principle of Nature and justice, which binds men that receive benefits and, to a necessity of requital and retribution.
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Truth it is, to God our Heavenly, Father first, and then to our Earthly Parents, none of us can reddere paria: none is able to make a full requital to to either of them;
Truth it is, to God our Heavenly, Father First, and then to our Earthly Parents, none of us can reddere paria: none is able to make a full requital to to either of them;
especially not to God. But that freeth us not from the debt of thankfulness, as not to our Parents, so neither to God: it rather bindeth us the faster thereunto.
especially not to God. But that freeth us not from the debt of thankfulness, as not to our Parents, so neither to God: it rather binds us the faster thereunto.
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teacheth us, where there wanteth either ability or opportunity, to endeavour by the best convenient means we can to testifie at least the thankfulness of our hearts,
Teaches us, where there Wants either ability or opportunity, to endeavour by the best convenient means we can to testify At least the thankfulness of our hearts,
can we doubt of Gods acceptation of our unfeigned desire herein, though infinitely and without all proportion short of a just requital and retribution? David knew right well, that when a man hath done all he can, he is but an unprofitable servant, and cannot be profitable unto God,
can we doubt of God's acceptation of our unfeigned desire herein, though infinitely and without all proportion short of a just requital and retribution? David knew right well, that when a man hath done all he can, he is but an unprofitable servant, and cannot be profitable unto God,
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and yet knowing withal that God accepteth the will for the deed, and the desire for the performance; he doubted not to raise up his Language to that key, in Psal. 116. Quid retribuam? What requital shall I make? What shall I render unto the Lord,
and yet knowing withal that God Accepteth the will for the deed, and the desire for the performance; he doubted not to raise up his Language to that key, in Psalm 116. Quid retribuam? What requital shall I make? What shall I render unto the Lord,
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This thankful heart he knew God valued, as a Sacrifice: nay, preferred before Sacrifices. For having rejected them at Vers. 8. [ I will not reprove thee for thy Sacrifices, &c. ] He exacteth this at Vers. 14. of Psal, 50. ] Offer unto God thanksgiving, &c. ] God respecteth not so much the Calves out of our stalls, or the fruits from off our grounds: as these Vitulos labiorum, these calves of our lips, as the Prophet;
This thankful heart he knew God valued, as a Sacrifice: nay, preferred before Sacrifices. For having rejected them At Vers. 8. [ I will not reprove thee for thy Sacrifices, etc. ] He exacteth this At Vers. 14. of Psalm, 50. ] Offer unto God thanksgiving, etc. ] God respecteth not so much the Calves out of our stalls, or the fruits from off our grounds: as these Vitulos Labiorum, these calves of our lips, as the Prophet;
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and these Fructus labiorum, these fruits of our lips, as the Apostle calleth them, [ Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name, Heb. 13. ] More than this, in his Mercy he will not desire:
and these Fructus Labiorum, these fruits of our lips, as the Apostle calls them, [ Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name, Hebrew 13. ] More than this, in his Mercy he will not desire:
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Now look what honour we give unto God, it all redoundeth to our selves at the last with plentiful advantage, [ Them that honour me, I will honour, 1 Sam. 2. ] Here then is the fruit of this religious act of Thanksgiving; that it sanctifieth unto us the use of the good Creatures of God, which is the very reason S. Paul giveth of this present speech in the next Verse.
Now look what honour we give unto God, it all redoundeth to our selves At the last with plentiful advantage, [ Them that honour me, I will honour, 1 Sam. 2. ] Here then is the fruit of this religious act of Thanksgiving; that it Sanctifieth unto us the use of the good Creatures of God, which is the very reason S. Paul gives of this present speech in the next Verse.
but more both naturally to the construction of the Words, and pertinently to the drift and scope of our Apostle therein, understand rather the Word of his eternal Counsel and decree,
but more both naturally to the construction of the Words, and pertinently to the drift and scope of our Apostle therein, understand rather the Word of his Eternal Counsel and Decree,
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and of his power and providence, whereby he ordereth and commandeth his Creatures in their several kinds, to afford us such service and comforts, as he hath thought good.
and of his power and providence, whereby he Ordereth and commands his Creatures in their several Kinds, to afford us such service and comforts, as he hath Thought good.
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Which sanctifying of the Creatures by the Word of Gods decree and providence, implieth two things: the one, respecting the Creatures, that they do their kindly Office to us;
Which sanctifying of the Creatures by the Word of God's Decree and providence, Implies two things: the one, respecting the Creatures, that they do their kindly Office to us;
For the plainer understanding of both which, instance shall be given in the Creatures appointed for our nourishment: and what shall be said of them we may conceive of,
For the plainer understanding of both which, instance shall be given in the Creatures appointed for our nourishment: and what shall be said of them we may conceive of,
when together with the Creatures he giveth his blessing, to go along with it: by his powerful word, Commanding it, and by that Command enabling it to feed us.
when together with the Creatures he gives his blessing, to go along with it: by his powerful word, Commanding it, and by that Command enabling it to feed us.
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] Alas, what is Bread to nourish us without his word: Unless he say the word, and command the Bread to do it, there is no more sap or strength in Bread, than in stones. The power and nutritive virtue which the Bread hath, it hath from his decree; because the word is already gone out of his mouth, that bread should strengthen mans heart. As in the first Creation, when the Creatures were produced in actu primo, had their beings given them,
] Alas, what is Bred to nourish us without his word: Unless he say the word, and command the Bred to do it, there is no more sap or strength in Bred, than in stones. The power and nutritive virtue which the Bred hath, it hath from his Decree; Because the word is already gone out of his Mouth, that bred should strengthen men heart. As in the First Creation, when the Creatures were produced in Acts primo, had their beings given them,
] So in all their operations in actu secundo, when they do at any time exercise those natural faculties and do those Offices for which they were created;
] So in all their operations in Acts secundo, when they do At any time exercise those natural faculties and do those Offices for which they were created;
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But that is not all, bread is our staff: but what is the staff of Bread? Verily, the Word of God, blessing our Bread, and commanding it to feed us, is the staff of this staff: sustaining that virtue in the bread, whereby it sustaineth us.
But that is not all, bred is our staff: but what is the staff of Bred? Verily, the Word of God, blessing our Bred, and commanding it to feed us, is the staff of this staff: sustaining that virtue in the bred, whereby it sustaineth us.
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If God break this staff of bread, if he withdraw his blessing from the bread, if by his countermand he inhibit or restrain the Virtue of the Bread; we are as far to seek with bread, as without it.
If God break this staff of bred, if he withdraw his blessing from the bred, if by his countermand he inhibit or restrain the Virtue of the Bred; we Are as Far to seek with bred, as without it.
but also causeth the Echo of that word to sound in our hearts by the voice of his holy Spirit, and giveth us a sensible taste of his goodness to us therein:
but also Causes the Echo of that word to found in our hearts by the voice of his holy Spirit, and gives us a sensible taste of his Goodness to us therein:
but also joy and gladness more spiritual and sublime than that, arising from the contemplation of the prime cause, viz. the favour of God towards us in the face of his Son:
but also joy and gladness more spiritual and sublime than that, arising from the contemplation of the prime cause, viz. the favour of God towards us in the face of his Son:
that which David calleth the light of his countenunce. For as it is the kind welcome at a friends Table, that maketh the chear good, rather than the quaintness or variety of the dishes, Super omnia vultus accessere boni;
that which David calls the Light of his countenunce. For as it is the kind welcome At a Friends Table, that makes the cheer good, rather than the quaintness or variety of the Dishes, Super omnia vultus Accessere boni;
so the light of Gods favourable countenance, shining upon us through these things, is it, which putteth more true gladness into our hearts, than doth the Corn, and the Wine,
so the Light of God's favourable countenance, shining upon us through these things, is it, which putteth more true gladness into our hearts, than does the Corn, and the Wine,
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But this latter degree proceedeth from that special Word of Gods decree, whereby for the merits of Christ Jesus, the second Adam, he removeth from the Creature that curse wherein it was wrapped through the sin of the first Adam.
But this latter degree Proceedeth from that special Word of God's Decree, whereby for the merits of christ jesus, the second Adam, he Removeth from the Creature that curse wherein it was wrapped through the since of the First Adam.
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] As if these things were none of theirs, who are none of Christs. And in the Verse before my Text, he saith of meats, that God hath created them to be received with thanksgiving of them which believe, and know the truth;
] As if these things were none of theirs, who Are none of Christ. And in the Verse before my Text, he Says of Meats, that God hath created them to be received with thanksgiving of them which believe, and know the truth;
given them by Gods unchangeable ordinance at the creation: which being a branch of that part of Gods Image in man, which was of natural, and not of supernatural grace, might be,
given them by God's unchangeable Ordinance At the creation: which being a branch of that part of God's Image in man, which was of natural, and not of supernatural grace, might be,
but such a right, as, reaching barely to the use, cannot afford unto the user true comfort, or sound peace of Conscience, in such use of the Creatures. For,
but such a right, as, reaching barely to the use, cannot afford unto the user true Comfort, or found peace of Conscience, in such use of the Creatures. For,
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And the very true cause of all this, is the impurity of their hearts, by reason of unbelief. The Holy Ghost expresly assigneth this cause, To the pure all things are pure:
And the very true cause of all this, is the impurity of their hearts, by reason of unbelief. The Holy Ghost expressly assigneth this cause, To the pure all things Are pure:
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whose discourse should be incoherent and unjoynted, if what I have now last said were beside the Text. For since the Sanctification of the Creature to our use, dependeth upon the powerful and good Word of God, blessing it unto us:
whose discourse should be incoherent and unjointed, if what I have now last said were beside the Text. For since the Sanctification of the Creature to our use, dependeth upon the powerful and good Word of God, blessing it unto us:
that Duty must needs be necessary to a sanctified use of the Creature, without which we can have no fair assurance unto our Consciences, that that Word of Blessing is proceeded out of the mouth of God. And such is this Duty of Thanksgiving: appointed by God,
that Duty must needs be necessary to a sanctified use of the Creature, without which we can have no fair assurance unto our Consciences, that that Word of Blessing is proceeded out of the Mouth of God. And such is this Duty of Thanksgiving: appointed by God,
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You see therefore how, as unseparable and undivided companions, the Apostle joyneth these two together: the one, as the Cause, the other, as the Means of the Creatures sanctification;
You see Therefore how, as unseparable and undivided Sodales, the Apostle Joineth these two together: the one, as the Cause, the other, as the Means of the Creatures sanctification;
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as either hath Thanksgiving joyned with it, or else is a part of Thanksgiving, or Thanksgiving a part of it:) by Prayer I say and Thanksgiving, as the proper Means to obtain it.
as either hath Thanksgiving joined with it, or Else is a part of Thanksgiving, or Thanksgiving a part of it:) by Prayer I say and Thanksgiving, as the proper Means to obtain it.
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The one, considering it as an Act of Iustice: because it is in the only acceptable discharge of that obligation of debt, wherein we stand bound unto God for the free use of so many good Creatures.
The one, considering it as an Act of justice: Because it is in the only acceptable discharge of that obligation of debt, wherein we stand bound unto God for the free use of so many good Creatures.
The other, considering it is an Act of Religion: because it is the most proper and convenient Means to procure from the mouth of God a word of Blessing, to sanctifie the Creatures to the uses of our lives,
The other, considering it is an Act of Religion: Because it is the most proper and convenient Means to procure from the Mouth of God a word of Blessing, to sanctify the Creatures to the uses of our lives,
And the first Inference may be, shall I say for Trial; or may I not rather say for Conviction? Since we shall learn thereby, not so much to examine our Thankfulness, how true it is;
And the First Inference may be, shall I say for Trial; or may I not rather say for Conviction? Since we shall Learn thereby, not so much to examine our Thankfulness, how true it is;
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And how should that discovery cast us down to a deep condemnation of our selves for so much both Unjustice and Prophaneness, when we shall find our selves guilty of so many failings in the performance of such a necessary Duty both of Iustice and Religion? But we cannot abide to hear on this ear:
And how should that discovery cast us down to a deep condemnation of our selves for so much both Unjustice and Profaneness, when we shall find our selves guilty of so many failings in the performance of such a necessary Duty both of justice and Religion? But we cannot abide to hear on this ear:
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It is often in udo, but seldom in imo: it swimmeth often upon the tip of our tongues, but seldom sinketh into the bottom of our hearts. I thank God for it, is,
It is often in udo, but seldom in imo: it swimmeth often upon the tip of our tongues, but seldom sinks into the bottom of our hearts. I thank God for it, is,
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yet if in our Deeds we bewray foul unthankfulness unto him, it is but Protestatio contraria facto: and we do thereby but make our selves the greater and deeper lyars.
yet if in our deeds we bewray foul unthankfulness unto him, it is but Declaration contraria facto: and we do thereby but make our selves the greater and Deeper liars.
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There are required unto true Thankfulness Three things; Recognition, Estimation, Retribution. He that hath received a benefit from another, he ought first, faithfully to acknowledge it; secondly to value it worthily;
There Are required unto true Thankfulness Three things; Recognition, Estimation, Retribution. He that hath received a benefit from Another, he ought First, faithfully to acknowledge it; secondly to valve it worthily;
And first, we fail in our Recognition, and in the due acknowledgment of Gods blessings. And therein first, and let that be the first degree of our unthankfulness;
And First, we fail in our Recognition, and in the due acknowledgment of God's blessings. And therein First, and let that be the First degree of our unthankfulness;
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Whereas Knowledge must ever go before Acknowledgment, and Apprehension before Confession. There is a twofold Confession to be made unto God: the one of our sins; the other, of his goodness. That belongeth to Repentance; this to Thankfulness.
Whereas Knowledge must ever go before Acknowledgment, and Apprehension before Confessi. There is a twofold Confessi to be made unto God: the one of our Sins; the other, of his Goodness. That belongeth to Repentance; this to Thankfulness.
If we desire to shew our selves truly penitent, we should take knowledge (so far as possibly we could) of all our sins, small and great (at least the several species and kinds of them,
If we desire to show our selves truly penitent, we should take knowledge (so Far as possibly we could) of all our Sins, small and great (At least the several species and Kinds of them,
for the Individuals are infinite:) and bring them all before God in the Confession of Repentance. And if we desired to shew our selves truly thankful; we should take notice (so far as possibly we could,
for the Individuals Are infinite:) and bring them all before God in the Confessi of Repentance. And if we desired to show our selves truly thankful; we should take notice (so Far as possibly we could,
and bring them all before him in the Confession of praise. We should even Colligere fragmenta, gather up the very broken meats, and let nothing be lost, those small petty blessings, as we account them,
and bring them all before him in the Confessi of praise. We should even Colligere fragmenta, gather up the very broken Meats, and let nothing be lost, those small Petty blessings, as we account them,
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Every crum we put in our mouths, every drop wherewith we cool our tongues, the very Air we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commonness taketh away the Observation, we receive from his fulness:
Every crumb we put in our mouths, every drop wherewith we cool our tongues, the very Air we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commonness Takes away the Observation, we receive from his fullness:
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and many of these are renewed every morning, and some of these are renewed every minute: And yet how seldom do we so much as take notice of many of these things? How justly might that complaint which God maketh against the unthankful Israelites, be taken up against us? The Oxe knoweth his Owner,
and many of these Are renewed every morning, and Some of these Are renewed every minute: And yet how seldom do we so much as take notice of many of these things? How justly might that complaint which God makes against the unthankful Israelites, be taken up against us? The Ox Knoweth his Owner,
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The second degree of our Unthankfulness to God, and that also for want of faithful Acknowledgment, is, in ascribing the good things he hath given us to our own deserts, or endeavours, or to any other thing or Creature, either in part,
The second degree of our Unthankfulness to God, and that also for want of faithful Acknowledgment, is, in ascribing the good things he hath given us to our own deserts, or endeavours, or to any other thing or Creature, either in part,
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Such things indeed we have, and we know it too, (perhaps but too well) but we bestirred our selves for them, we beat our brains for them, we got them out of the fire, and swet for them;
Such things indeed we have, and we know it too, (perhaps but too well) but we bestirred our selves for them, we beatrice our brains for them, we god them out of the fire, and sweated for them;
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And as Pilate mingled the blood of the Galileans with their own Sacrifices; so into these spiritual Sacrifices of Thanksgiving, which we offer unto God, we infuse a quantity of our own swink and sweat, of our own wit and fore-cast, of our own power and friends, still some one thing or other of our own; and so rob God,
And as Pilate mingled the blood of the Galileans with their own Sacrifices; so into these spiritual Sacrifices of Thanksgiving, which we offer unto God, we infuse a quantity of our own swink and sweat, of our own wit and forecast, of our own power and Friends, still Some one thing or other of our own; and so rob God,
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This kind of unthankfulness God both foresaw and forbad in his own people, Deut. 8. warning them to take heed, vers. 17. lest when they abounded in all plenty and prosperity, They should forget the Lord,
This kind of unthankfulness God both foresaw and forbade in his own people, Deuteronomy 8. warning them to take heed, vers. 17. lest when they abounded in all plenty and Prosperity, They should forget the Lord,
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All glorying in our selves, all vain boasting of the gifts of God, or bearing our selves high upon any of his blessings is a kind of smothering of the receipt:
All glorying in our selves, all vain boasting of the Gifts of God, or bearing our selves high upon any of his blessings is a kind of smothering of the receipt:
He that glorieth in that, for which he even giveth thanks; doth by that glorying, as much as he dareth, reverse his Thanks. The Pharisee, who thanked God he was not like other men;
He that Glorieth in that, for which he even gives thanks; does by that glorying, as much as he dareth, reverse his Thanks. The Pharisee, who thanked God he was not like other men;
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did even then, and by those very thanks, but bewray his own wretched unthankfulness. Besides a faithful Recognition, in freely acknowledging the benefit received;
did even then, and by those very thanks, but bewray his own wretched unthankfulness. Beside a faithful Recognition, in freely acknowledging the benefit received;
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for he afterwards condemned himself for it:) in that having received comfort from Ioseph, when they were fellow-prisoners, he yet forgat him when he was in place where,
for he afterwards condemned himself for it:) in that having received Comfort from Ioseph, when they were Fellow prisoners, he yet forgot him when he was in place where,
as soon as a fair occasion presented it self, confest his fault, and remembred Ioseph; thereby shewing his former forgetfulness to have proceeded rather from Negligence than Wilfulness: we after so many fresh Remembrances and blessed Opportunities; still continue in a kind of wilful and confirmed Resolution, still to forget. Well may we forget these private and smaller blessings;
as soon as a fair occasion presented it self, confessed his fault, and remembered Ioseph; thereby showing his former forgetfulness to have proceeded rather from Negligence than Wilfulness: we After so many fresh Remembrances and blessed Opportunities; still continue in a kind of wilful and confirmed Resolution, still to forget. Well may we forget these private and smaller blessings;
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when we begin to grow but too forgetful of those great and publick Deliverances God hath wrought for us. Two great Deliverances, in the memory of many of us, hath God in his singular mercy wrought for us of this Land:
when we begin to grow but too forgetful of those great and public Deliverances God hath wrought for us. Two great Deliverances, in the memory of many of us, hath God in his singular mercy wrought for us of this Land:
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We have lived to see Eighty eight almost quite forgotten, and buried in a perpetual Amnesty, ( God be blessed, who hath graciously prevented, what we feared herein!) God grant that we,
We have lived to see Eighty eight almost quite forgotten, and buried in a perpetual Amnesty, (God be blessed, who hath graciously prevented, what we feared herein!) God grant that we,
and discharge himself altogether from the guilt of unthank fulness in this kind? Where is there a man so constantly and equally content with his portion, that he hath not sometimes or other either grudged at the leanness of his own, or envied at the fatness of anothers lot? We deal with our God herein,
and discharge himself altogether from the guilt of unthank fullness in this kind? Where is there a man so constantly and equally content with his portion, that he hath not sometime or other either grudged At the leanness of his own, or envied At the fatness of another's lot? We deal with our God herein,
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as Hiram hid with Solomon. Solomon gave him Twenty Cities in the Land of Galilee: but because the Countrey was low and deep (and so in all likelihood the more fertile for that) they pleased him not; and he said to Solomon, what Cities are these thou hast given me? and he called them Cabul;
as Hiram hid with Solomon. Solomon gave him Twenty Cities in the Land of Galilee: but Because the Country was low and deep (and so in all likelihood the more fertile for that) they pleased him not; and he said to Solomon, what Cities Are these thou hast given me? and he called them Cabul;
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This is dirty, that barren; this too solitary, that too populo us; this ill-wooded, that ill-watered, a third ill-aired, a fourth ill-neighboured. This grudging and repining at our portions,
This is dirty, that barren; this too solitary, that too populo us; this ill-wooded, that ill-watered, a third ill-aired, a fourth ill-neighboured. This grudging and repining At our portions,
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The last thing required unto Thankfulness (after a faithful Acknowledgment of the receipt, and a just Valuation of the thing received) is Retribution and Requital. And that must be real, if it be possible;
The last thing required unto Thankfulness (After a faithful Acknowledgment of the receipt, and a just Valuation of the thing received) is Retribution and Requital. And that must be real, if it be possible;
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if, having received a benefit, we requite it either not at all, or ill. Not to have any care at all of Requital, is the fifth degree of Unthankfulness.
if, having received a benefit, we requite it either not At all, or ill. Not to have any care At all of Requital, is the fifth degree of Unthankfulness.
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and be either expedient or needful, or at the least, to his. David retained such a grateful memory of Ionathan 's true Friendship and constant Affection to him, that after he was dead and gone, he hearkened after some of his friends, that he might requite Ionathan 's love by some kindness to them.
and be either expedient or needful, or At the least, to his. David retained such a grateful memory of Ionathan is true Friendship and constant Affection to him, that After he was dead and gone, he harkened After Some of his Friends, that he might requite Ionathan is love by Some kindness to them.
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[ Is there yet any left of the house of •••ul, that I may shew him kindness for Jonathan's sake? ] And surely he were a very unthankful wretch, that having been beholden to the Father, as much as his life and livelihood is worth, would suffer the Son of so well deserving a Father to perish for want of his help, and would not strain himself a little,
[ Is there yet any left of the house of •••ul, that I may show him kindness for Jonathan's sake? ] And surely he were a very unthankful wretch, that having been beholden to the Father, as much as his life and livelihood is worth, would suffer the Son of so well deserving a Father to perish for want of his help, and would not strain himself a little,
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yet it pleaseth him for Christ's sake to interpret as a Requital. And that to him and his; to him by seeking his glory, to His, by the fruits of our Christian Charity. We adventure our states and lives, to maintain the honour and safety of our Kings in their just wars, from whom perhaps we never received particular favour or benefit, other than the common benefit and protection of Subjects. And are we not then foully ingrateful to God, to whose Goodness we owe all that we have or are;
yet it Pleases him for Christ's sake to interpret as a Requital. And that to him and his; to him by seeking his glory, to His, by the fruits of our Christian Charity. We adventure our states and lives, to maintain the honour and safety of our Kings in their just wars, from whom perhaps we never received particular favour or benefit, other than the Common benefit and protection of Subject's. And Are we not then foully ingrateful to God, to whose goodness we owe all that we have or Are;
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for his sake to forgo Liberty, Lands, Livings, Houses, Goods, Offices, Honours, or any of these smaller and inferiour things? Can there be greater unthankfulness, than to grudge him a small, who hath given us all? In these,
for his sake to forgo Liberty, Lands, Livings, Houses, Goods, Offices, Honours, or any of these smaller and inferior things? Can there be greater unthankfulness, than to grudge him a small, who hath given us all? In these,
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but who knoweth how soon a heavy day of trial may come, (we all know it cannot come sooner, or heavier than our sins have deserved;) wherein woe, woe to our unthankfulness, if we do not freely and chearfully render unto God of those things he hath give us, whatsoever he shall require of us.
but who Knoweth how soon a heavy day of trial may come, (we all know it cannot come sooner, or Heavier than our Sins have deserved;) wherein woe, woe to our unthankfulness, if we do not freely and cheerfully render unto God of those things he hath give us, whatsoever he shall require of us.
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But yet even in these peaceable times there want not opportunities, whereon to exercise our Thankfulness, and to manifest our desires of requital, though not to him, yet to his. To his Servants and Children in their Afflictions; to his poor distressed members in their manifold necessities. These opportunities we never did, we never shall want, according to our Saviour's Prediction, (or rather Promise ) Pauperes semper habebitis; The Poor you shall always have with you, as my Deputy-receivers;
But yet even in these peaceable times there want not opportunities, whereon to exercise our Thankfulness, and to manifest our Desires of requital, though not to him, yet to his. To his Servants and Children in their Afflictions; to his poor distressed members in their manifold necessities. These opportunities we never did, we never shall want, according to our Saviour's Prediction, (or rather Promise) Paupers semper habebitis; The Poor you shall always have with you, as my deputy-receivers;
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And what we do, or not do, to these, whom he thus constituted his Deputies, he taketh it as done or not done unto himself. If when God hath given us Prosperity, we suffer these to be distressed, and comfort them not,
And what we do, or not do, to these, whom he thus constituted his Deputies, he Takes it as done or not done unto himself. If when God hath given us Prosperity, we suffer these to be distressed, and Comfort them not,
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Let us make what shews we will, let us make what profession we will of our Thankfulness to God, what we deny to these we deny to him; and as we deal with these, if his case were theirs (as he is pleased to make their case his ) we would so deal with him. And what is to be unthankful, if this be not?
Let us make what shows we will, let us make what profession we will of our Thankfulness to God, what we deny to these we deny to him; and as we deal with these, if his case were theirs (as he is pleased to make their case his) we would so deal with him. And what is to be unthankful, if this be not?
but injurious also in this, to requite him with ill. It sticketh upon King Ioash as a brand of infamy for ever, that he slew Zachary the Son of Iehoiada the High-Priest, who had been true and faithful to him both in the getting of the Kingdom,
but injurious also in this, to requite him with ill. It sticketh upon King Joash as a brand of infamy for ever, that he slew Zachary the Son of Jehoiada the High-Priest, who had been true and faithful to him both in the getting of the Kingdom,
and in the Administration of it, recorded to all Posterity, 2 Chron. 24. Thus Ioash the King remembred not the kindness which Iehoiada the Father had done him, but slew his Son;
and in the Administration of it, recorded to all Posterity, 2 Chronicles 24. Thus Joash the King remembered not the kindness which Jehoiada the Father had done him, but slew his Son;
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But as Israel (whom God calleth Iesurun, and compareth to an Heifer fed in large and fruitful Pastures) going always at full bit, grew fat and wanton, and kicked with the heel;
But as Israel (whom God calls Jesurun, and compareth to an Heifer fed in large and fruitful Pastures) going always At full bit, grew fat and wanton, and Kicked with the heel;
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It was a grievous Bill of complaint, which the Prophet in the name of God preferred against Israel, in Hosea 2. That his Corn, and Wine, and Oyl, and the Silver, and Gold which he had given them, they imployed in the Service of Baal an abominable Idol.
It was a grievous Bill of complaint, which the Prophet in the name of God preferred against Israel, in Hosea 2. That his Corn, and Wine, and Oil, and the Silver, and Gold which he had given them, they employed in the Service of Baal an abominable Idol.
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in stead of using these things to his glory, and the comfortable relief of his Servants, we abuse them, some or all, to the service of those Idols which we have erected to our selves in our hearts;
in stead of using these things to his glory, and the comfortable relief of his Servants, we abuse them, Some or all, to the service of those Idols which we have erected to our selves in our hearts;
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Are we not as deep in the Bill as those Israelites were? As unjust as they? As prophane as they? As unthankful every way as they? Flatter we not our selves:
are we not as deep in the Bill as those Israelites were? As unjust as they? As profane as they? As unthankful every Way as they? Flatter we not our selves:
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if we abuse them, in making them either the occasions or instruments of sin to the dishonour of God, and damage of his Servants; we repay him ill and unworthily for the good we have received,
if we abuse them, in making them either the occasions or Instruments of since to the dishonour of God, and damage of his Servants; we repay him ill and unworthily for the good we have received,
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load them with infamies, disgraces, contumelies; charge them with Injustice, Prophaneness, Atheism; condemn them, and with them the vice it self, Unthankfulness, to the pit of Hell:
load them with infamies, disgraces, Contumelies; charge them with Injustice, Profaneness, Atheism; condemn them, and with them the vice it self, Unthankfulness, to the pit of Hell:
But withal let us remember, when we have so done, that our hearts instantly prompt us what Nathan told David, Thou art the man. We, we are the men, we are these unthankful ones; unthankful to God, first, in passing by so many of his blessings without taking any consideration of them;
But withal let us Remember, when we have so done, that our hearts instantly prompt us what Nathan told David, Thou art the man. We, we Are the men, we Are these unthankful ones; unthankful to God, First, in passing by so many of his blessings without taking any consideration of them;
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unthankful, thirdly, in valuing his Blessings so lightly, as to forget them; unthankful, fourthly, in diminishing the worth of his Blessings, and repining at our portion therein;
unthankful, Thirdly, in valuing his Blessings so lightly, as to forget them; unthankful, fourthly, in diminishing the worth of his Blessings, and repining At our portion therein;
if, as the Prophet speaketh, We sow much and bring in little, we eat and have not enough, we drink and are not filled, we cloath us and we are not warm,
if, as the Prophet speaks, We sow much and bring in little, we eat and have not enough, we drink and Are not filled, we cloth us and we Are not warm,
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It is our great unthankfulness that blasteth all our endeavours, that leaveneth with sowerness whatsoever is sweet, and turneth into poison whatsoever is wholesom in the good Creatures of God. It is the Word of God, and Prayer, that sanctifieth them to our use;
It is our great unthankfulness that blasteth all our endeavours, that leaveneth with sourness whatsoever is sweet, and turns into poison whatsoever is wholesome in the good Creatures of God. It is the Word of God, and Prayer, that Sanctifieth them to our use;
and they are then good when they are received with thanksgiving. So long as we continue unthankful, we are vain if we look for any sanctification in them,
and they Are then good when they Are received with thanksgiving. So long as we continue unthankful, we Are vain if we look for any sanctification in them,
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I have now done with my first Inference, for Trial, or rather Conviction: I add a second of Exhortation. The duty it self being so necessary as we have heard;
I have now done with my First Inference, for Trial, or rather Conviction: I add a second of Exhortation. The duty it self being so necessary as we have herd;
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how should our hearts be enflamed with an holy desire, and all our powers quickned up to a faithful endeavour, conscionably to perform this so necessary a duty? One would think, that very necessity, together with the consciousness of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason it should so;
how should our hearts be inflamed with an holy desire, and all our Powers quickened up to a faithful endeavour, Conscionably to perform this so necessary a duty? One would think, that very necessity, together with the consciousness of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason it should so;
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even when we are perswaded. Wherefore to enforce the exhortation more effectually, I must have leave to press the performance of this duty upon our Consciences, with some farther Inducements, and important Considerations.
even when we Are persuaded. Wherefore to enforce the exhortation more effectually, I must have leave to press the performance of this duty upon our Consciences, with Some farther Inducements, and important Considerations.
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Consider, first, the excellency of the Duty. There are but three heads, whereto we refer all that is called good; Iucundum, Utile, Honestum; Pleasure, Profit, and Honesty.
Consider, First, the excellency of the Duty. There Are but three Heads, whereto we refer all that is called good; Iucundum, Utile, Honesty; Pleasure, Profit, and Honesty.
There is nothing desirable and lovely, but in one or other of these three respects. Each of these singly we account good, but that excellently good, wherein they all concurr. We love things that will give us delight, sometimes when there is neither profit, nor credit in them;
There is nothing desirable and lovely, but in one or other of these three respects. Each of these singly we account good, but that excellently good, wherein they all concur. We love things that will give us delight, sometime when there is neither profit, nor credit in them;
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we love things that will bring us profit, though possibly neither delightful greatly, nor s•emly; and we love things that we think will do us honesty, oftentimes without regard either of Pleasure or Profit. How should we then be affected to this duty of giving thanks, and singing Praises unto our GOD, wherein all those do jointly concurr, and that also in an excellent measure? David hath wrapped them all together in one verse in the beginning of Psal. 147. Praise ye the Lord, for it is good;
we love things that will bring us profit, though possibly neither delightful greatly, nor s•emly; and we love things that we think will do us honesty, oftentimes without regard either of Pleasure or Profit. How should we then be affected to this duty of giving thanks, and singing Praises unto our GOD, wherein all those do jointly concur, and that also in an excellent measure? David hath wrapped them all together in one verse in the beginning of Psalm 147. Praise you the Lord, for it is good;
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It is good, it will bring you profit; it is pleasant, it will afford you delight; and it is comely, it will do you honesty; and what can heart wish more? Again, many good virtues and graces of God in us shall expire together with us, which though they be eternal in their fruit and reward,
It is good, it will bring you profit; it is pleasant, it will afford you delight; and it is comely, it will do you honesty; and what can heart wish more? Again, many good Virtues and graces of God in us shall expire together with us, which though they be Eternal in their fruit and reward,
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and Hymns, and spiritual Songs, singing and making Melody in our hearts to the Lord, giving thanks always for all things unto God and the Father, in the Name of our Lord Iesus Christ, as speaketh our Apostle, Ephes. 5.
and Hymns, and spiritual Songs, singing and making Melody in our hearts to the Lord, giving thanks always for all things unto God and the Father, in the Name of our Lord Iesus christ, as speaks our Apostle, Ephesians 5.
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Consider, secondly, the multitude, and variety, and continuance of God's Blessings, and let that provoke thy Thankfulness. If thou hadst received but one or a few benefits,
Consider, secondly, the multitude, and variety, and Continuance of God's Blessings, and let that provoke thy Thankfulness. If thou Hadst received but one or a few benefits,
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But what canst thou alledge, or how excuse thy unthankfulness, when his mercies are renewed every morning, nay, every moment? when he is ever opening his hand, and pouring out his blessings, and loading, and even overwhelming thee with his Benefits, as if he did vie with thee,
But what Canst thou allege, or how excuse thy unthankfulness, when his Mercies Are renewed every morning, nay, every moment? when he is ever opening his hand, and pouring out his blessings, and loading, and even overwhelming thee with his Benefits, as if he did vie with thee,
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and would have thee see how easily he can overcome thy evil with his goodness, and infinitely out-strip thine infinite ingratitude with his more infinite munificence? His Angels are about thee, though thou knowest it not;
and would have thee see how Easily he can overcome thy evil with his Goodness, and infinitely outstrip thine infinite ingratitude with his more infinite munificence? His Angels Are about thee, though thou Knowest it not;
Consider, thirdly, thy future necessities. If thou wert sure of that thou hast, that thou and it should continue together for ever, and never part;
Consider, Thirdly, thy future necessities. If thou Wertenberg sure of that thou hast, that thou and it should continue together for ever, and never part;
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and that thou couldest make pretty shift to live upon the Old stock hereafter, and never stand in need to him for more, there might be so much less need to take care for giving thanks for what is past.
and that thou Couldst make pretty shift to live upon the Old stock hereafter, and never stand in need to him for more, there might be so much less need to take care for giving thanks for what is passed.
Certainly this is one special cause why God so often saith us Nay, and sendeth us away empty when we ask, even because we are so little thankful to him for former receipts. The rivers return all their waters to the Sea, from whence they had them;
Certainly this is one special cause why God so often Says us Nay, and sends us away empty when we ask, even Because we Are so little thankful to him for former receipts. The Rivers return all their waters to the Sea, from whence they had them;
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If they should with-hold that tribute, the Sea would not long suffice them nourishment. So we by giving, receive; and by true paying the old debt, get credit to run upon a new score, and provoke future blessings, by our thankfulness for former;
If they should withhold that tribute, the Sea would not long suffice them nourishment. So we by giving, receive; and by true paying the old debt, get credit to run upon a new score, and provoke future blessings, by our thankfulness for former;
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as the earth by sending up vapours back to Heaven from the dew she hath received thence, filleth the bottles of Heaven with new moisture, to be poured down upon her again in due season, in kindly and plentiful showers.
as the earth by sending up vapours back to Heaven from the due she hath received thence, fills the bottles of Heaven with new moisture, to be poured down upon her again in due season, in kindly and plentiful showers.
By our Prayers and Thanksgivings we erect a Ladder, like that which Iacob saw, whereon the Angels ascended and descended, we preserve a mutual entercourse betwixt Heaven and Earth,
By our Prayers and Thanksgivings we erect a Ladder, like that which Iacob saw, whereon the Angels ascended and descended, we preserve a mutual intercourse betwixt Heaven and Earth,
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The Commodities are brought us in, they are God's blessings; for these we traffick by our Prayers and Thanksgivings. Let us therefore deal squarely, as wise and honest Merchants should do.
The Commodities Are brought us in, they Are God's blessings; for these we traffic by our Prayers and Thanksgivings. Let us Therefore deal squarely, as wise and honest Merchant's should do.
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rather let us think, that the quicker, and speedier, and more returns we make, our gains will be the greater; and that the oftner we pray and praise God for his blessings, the more we secure unto our selves both the continuance, and the increase of them.
rather let us think, that the quicker, and speedier, and more returns we make, our gains will be the greater; and that the oftener we pray and praise God for his blessings, the more we secure unto our selves both the Continuance, and the increase of them.
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and complain of plenty, as some would do of scarcity; and undervalue the blessed Liberty we have of treading in his Courts, and partaking his holy Ordinances; and all this,
and complain of plenty, as Some would do of scarcity; and undervalue the blessed Liberty we have of treading in his Courts, and partaking his holy Ordinances; and all this,
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or could we but fore-think what our misery should be, if we (as they) had our Throats ever before the Sword, or were wasted with extreme Famines and Pestilences, or lived either in thick darkness, without the Gospel, or under cruel Persecution for it.
or could we but forethink what our misery should be, if we (as they) had our Throats ever before the Sword, or were wasted with extreme Famines and Pestilences, or lived either in thick darkness, without the Gospel, or under cruel Persecution for it.
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and inflame them to magnifie and bless the holy name of God for our long and present peace, for that measure of plenty whatever it be which we yet have,
and inflame them to magnify and bless the holy name of God for our long and present peace, for that measure of plenty whatever it be which we yet have,
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God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us, to teach us at once both how to use them better,
God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us, to teach us At once both how to use them better,
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I remember what Bernard writeth of the Popes Servants and Courtiers in his time: Importuni ut accipiant, inquieti donec acceperint, ubi acceperint, ingrati.
I Remember what Bernard Writeth of the Popes Servants and Courtiers in his time: Importuni ut Accipiant, inquieti donec acceperint, ubi acceperint, ingrati.
but by that they have got the money, they have forgot the man; and having first served their own turn, they then leave the business to go which way it will.
but by that they have god the money, they have forgotten the man; and having First served their own turn, they then leave the business to go which Way it will.
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When we would have something, some outward blessing conferred, or some outward calamity removed, (for thankless devotions seldom look farther than after these outward things; ) we are,
When we would have something, Some outward blessing conferred, or Some outward calamity removed, (for thankless devotions seldom look farther than After these outward things;) we Are,
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When our turn is served, and we have what we would have, by and by all our devotion is at an end, we never think of thanks. All the ten Lepers begged hard of Christ for a cleansing;
When our turn is served, and we have what we would have, by and by all our devotion is At an end, we never think of thanks. All the ten Lepers begged hard of christ for a cleansing;
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And how is it possible we should forget such his unspeakable kindness, in giving us much good, when we had done none, nay, in giving us much good, when we had done much ill? And as he gave it sine merito, so sine labore too;
And how is it possible we should forget such his unspeakable kindness, in giving us much good, when we had done none, nay, in giving us much good, when we had done much ill? And as he gave it sine merito, so sine labour too;
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To shew that God giveth not his Blessings for our labour meerly, he sometimes giveth them not, where they are laboured for; and again he giveth them sometimes where they are not laboured for. If in the ordinary dispensation of his Providence, he bestowed them upon them that labour,
To show that God gives not his Blessings for our labour merely, he sometime gives them not, where they Are laboured for; and again he gives them sometime where they Are not laboured for. If in the ordinary Dispensation of his Providence, he bestowed them upon them that labour,
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and seldom otherwise, for He that will not labour, it is fit he should not eat; ) yet that labour is to be accounted but as the means, not as a sufficient cause thereof.
and seldom otherwise, for He that will not labour, it is fit he should not eat;) yet that labour is to be accounted but as the means, not as a sufficient cause thereof.
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And if we dig to the root, we shall still find it was gratis; for even that power to labour was the gift of God, It is God that giveth thee power to get wealth.
And if we dig to the root, we shall still find it was gratis; for even that power to labour was the gift of God, It is God that gives thee power to get wealth.
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All these considerations, the excellency of the Duty, the continuance of God's Blessings, our future necessity, our Misery in wanting, our Importunity in craving, his free Liberality in bestowing, should quicken us to a more conscionable performance of this so necessary, so just, so religious a Duty.
All these considerations, the excellency of the Duty, the Continuance of God's Blessings, our future necessity, our Misery in wanting, our Importunity in craving, his free Liberality in bestowing, should quicken us to a more conscionable performance of this so necessary, so just, so religious a Duty.
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And thus having seen our Unthankfulness discovered in six points, and heard many Considerations to provoke us to thankfulness, it may be we have seen enough in that to make us hate the fault, and we would fain amend it;
And thus having seen our Unthankfulness discovered in six points, and herd many Considerations to provoke us to thankfulness, it may be we have seen enough in that to make us hate the fault, and we would fain amend it;
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The Duty being hard, and our backwardness great, what good course might be taken, effectually to reform this our so great backwardness, and to perform ▪ that so hard a Duty? And so you see, my second Inference for Exhortation breedeth a third, and that is for direction; which for satisfaction of those men that pretend willingness,
The Duty being hard, and our backwardness great, what good course might be taken, effectually to reform this our so great backwardness, and to perform ▪ that so hard a Duty? And so you see, my second Inference for Exhortation breeds a third, and that is for direction; which for satisfaction of those men that pretend willingness,
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wherein should be discovered, what be the principal causes of our so great Unthankfulness; which taken away, the effect will instantly, and of it self cease.
wherein should be discovered, what be the principal Causes of our so great Unthankfulness; which taken away, the Effect will instantly, and of it self cease.
Now then, besides the application of that which hath already been spoken in the former Discoveries and Motives, (for every Discovery of a fault doth virtually contain some means for the correcting of it;
Now then, beside the application of that which hath already been spoken in the former Discoveries and Motives, (for every Discovery of a fault does virtually contain Some means for the correcting of it;
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and every true Motive to a duty, doth virtually contain some helps unto the practice of it:) besides these, I say, I know not how to prescribe any better remedies against unthankfulness,
and every true Motive to a duty, does virtually contain Some helps unto the practice of it:) beside these, I say, I know not how to prescribe any better remedies against unthankfulness,
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or helps unto thankfulness, than faithfully to strive for the casting out of those sins, and the subduing of those Corruptions in us, which cause the one, and hinder the other.
or helps unto thankfulness, than faithfully to strive for the casting out of those Sins, and the subduing of those Corruptions in us, which cause the one, and hinder the other.
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I place Pride where it would be, the foremost, because it is of all other the Impediment of Thankfulness. Certainly there is no one thing in the World,
I place Pride where it would be, the foremost, Because it is of all other the Impediment of Thankfulness. Certainly there is no one thing in the World,
as if he were himself the Giver, or at least the Deserver; and is in both unthankful. To remove this impediment, whoever desireth to be thankful, let him humble himself,
as if he were himself the Giver, or At least the Deserver; and is in both unthankful. To remove this impediment, whoever Desires to be thankful, let him humble himself,
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nay, empty himself, nay, deny himself, and all his desert; confess himself with Iacob, less than the least of God's mercies, and condemn his own heart of much sinful sacrilege, if it dare but think the least thought tending to rob God of the least part of his honour. Envy followeth Pride;
nay, empty himself, nay, deny himself, and all his desert; confess himself with Iacob, less than the least of God's Mercies, and condemn his own heart of much sinful sacrilege, if it Dare but think the least Thought tending to rob God of the least part of his honour. Envy follows Pride;
but comparing these with the things of other men, or times, instead of giving thanks for what they have, repine that others have more or better; or for what they now have, complain, that it is not with them as it hath been.
but comparing these with the things of other men, or times, instead of giving thanks for what they have, repine that Others have more or better; or for what they now have, complain, that it is not with them as it hath been.
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These thoughts are enemies to the tranquillity of the mind, breeding many discontents, and much unthankfulness; whilst our eyes are evil, because God is good to others, or hath been so to us.
These thoughts Are enemies to the tranquillity of the mind, breeding many discontents, and much unthankfulness; while our eyes Are evil, Because God is good to Others, or hath been so to us.
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or in his Mercy for his farther good, that God giveth to no man all the desire of his heart in these outwardly things, to teach him not to look for absolute contentment in this life, least of all in these things.
or in his Mercy for his farther good, that God gives to no man all the desire of his heart in these outwardly things, to teach him not to look for absolute contentment in this life, least of all in these things.
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If he will needs look upon other mens things, let him compare himself rather with them that have less, than those that have more; and therein withal consider, not so much what himself wanteth which some others have, as what he hath which many others want. If a few that enjoy God's Blessings in these outward things in a greater measure than he, be an eye-sore to him, let those many others, that have a scanter Portion, make him acknowledge that God hath dealt liberally and bountifully with him.
If he will needs look upon other men's things, let him compare himself rather with them that have less, than those that have more; and therein withal Consider, not so much what himself Wants which Some Others have, as what he hath which many Others want. If a few that enjoy God's Blessings in these outward things in a greater measure than he, be an eyesore to him, let those many Others, that have a scanter Portion, make him acknowledge that God hath dealt liberally and bountifully with him.
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We should do well to understand that saying of Christ, not barely as a Prediction, but as a kind of Promise too (as I have partly intimated before) The poor you shall always have with you;
We should do well to understand that saying of christ, not barely as a Prediction, but as a kind of Promise too (as I have partly intimated before) The poor you shall always have with you;
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that we are not so well now, impute it to our former unthankfulness, and fear, unless we be more thankful for what we have, it will be yet and every day worse and worse with us.
that we Are not so well now, impute it to our former unthankfulness, and Fear, unless we be more thankful for what we have, it will be yet and every day Worse and Worse with us.
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and bless him for his great mercy, who yet continueth his goodness in a comfortable and gracious measure unto us, not withstanding our so great unworthiness and unthankfulness. Thousands of our Brethren in the world,
and bless him for his great mercy, who yet Continueth his Goodness in a comfortable and gracious measure unto us, not withstanding our so great unworthiness and unthankfulness. Thousands of our Brothers in the world,
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The third Impediment of Thankfulness, is Riot and Epicurism: that which the Prophet reckoneth in the Catalogue of Sodom's sins, Fulness of Bread, and abundance of Idleness.
The third Impediment of Thankfulness, is Riot and Epicurism: that which the Prophet Reckoneth in the Catalogue of Sodom's Sins, Fullness of Bred, and abundance of Idleness.
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This is both a Cause and a Sign of much unthankfulness. NONLATINALPHABET, and NONLATINALPHABET, Fulness, and Forgetfulness; they are not more near in the sound of the words,
This is both a Cause and a Signen of much unthankfulness., and, Fullness, and Forgetfulness; they Are not more near in the found of the words,
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When thou hast eaten, and art full, Then beware lest thou forget the Lord thy God, Deut. 8. It much argueth, that we make small account of the good Creatures of God, if we will not so much as take a little pains to get them:
When thou hast eaten, and art full, Then beware lest thou forget the Lord thy God, Deuteronomy 8. It much argue, that we make small account of the good Creatures of God, if we will not so much as take a little pains to get them:
) every man would interpret it as an evidence of his unfriendly and unthankful heart. But Riot is not only a Sign; it is also a Cause, of unthankfulness:
) every man would interpret it as an evidence of his unfriendly and unthankful heart. But Riot is not only a Signen; it is also a Cause, of unthankfulness:
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For we usually value the worth of things, proportionably to their use; judging them more or less good, according to the good they do us, be it more or less.
For we usually valve the worth of things, proportionably to their use; judging them more or less good, according to the good they do us, be it more or less.
set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man, that taketh pains for his living, a great deal of good, maintain him and his Family for some weeks together;
Set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man, that Takes pains for his living, a great deal of good, maintain him and his Family for Some weeks together;
what good doth it to a prodigal Gallant, that will set scores and hundreds of them flying at one Afternoons sitting in a Gaming-House? Shall any man make me believe, he valueth these good gifts of God as he should do,
what good does it to a prodigal Gallant, that will Set scores and hundreds of them flying At one Afternoons sitting in a Gaming-House? Shall any man make me believe, he valueth these good Gifts of God as he should do,
whoever would be thankful, let him moderate his desires after these outward things; fore-cast as well the inconveniences that follow them, as the Commodities they bring with them;
whoever would be thankful, let him moderate his Desires After these outward things; forecast as well the inconveniences that follow them, as the Commodities they bring with them;
that in the powdering and perfuming of an Excrement that never grew from his own scalp, in the furnishing of a Table for the pomp and luxury of a few hours, in making up a rich Suit to case a rotten Carcass in, in the pursuit of any other lustful vanity or delight, expendeth beyond the proportion of his revenue or condition, and the exigence of just occasions? To remedy this, whoever would be truly thankful, let him live in some honest Vocation, and therein bestow himself faithfully and painfully, bind himself to sober, discreet, and moderate use of God's Creatures;
that in the powdering and perfuming of an Excrement that never grew from his own scalp, in the furnishing of a Table for the pomp and luxury of a few hours, in making up a rich Suit to case a rotten Carcase in, in the pursuit of any other lustful vanity or delight, expendeth beyond the proportion of his revenue or condition, and the exigence of just occasions? To remedy this, whoever would be truly thankful, let him live in Some honest Vocation, and therein bestow himself faithfully and painfully, bind himself to Sobrium, discreet, and moderate use of God's Creatures;
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think, that if for every word idlely spoken, then by the same proportion for every penny idlely spent, we shall be accountable to God at the day of Judgment.
think, that if for every word idly spoken, then by the same proportion for every penny idly spent, we shall be accountable to God At the day of Judgement.
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Immoderate Care, and Sollicitude for outward things is another impediment of Thankfulness. Under which Title I comprehend Covetousness especially, but not only:
Immoderate Care, and Solicitude for outward things is Another impediment of Thankfulness. Under which Title I comprehend Covetousness especially, but not only:
and taketh off so much from the estimation we had of the good: whereby it cometh to pass, that by how much we over-valued it in the pursuit, by so much we undervalue it in the possession. And so ▪ instead of giving thanks to God for the Good we have received, we complain of the Inconveniences that adhere thereunto:
and Takes off so much from the estimation we had of the good: whereby it comes to pass, that by how much we overvalued it in the pursuit, by so much we undervalue it in the possession. And so ▪ instead of giving thanks to God for the Good we have received, we complain of the Inconveniences that adhere thereunto:
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and so much underprize it, as it falleth short of our expectation; and look how far we do underprize it, so far are we unthankful for it. To remove this Impediment:
and so much underprize it, as it falls short of our expectation; and look how Far we do underprize it, so Far Are we unthankful for it. To remove this Impediment:
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My Text doth after a sort meet with this corruption: for here the Apostle saith, the Creature should be received with thanksgiving; as if the thanks should go with the receipt, the receipt and the thanks both together.
My Text does After a sort meet with this corruption: for Here the Apostle Says, the Creature should be received with thanksgiving; as if the thanks should go with the receipt, the receipt and the thanks both together.
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Let us remember these five impediments, and beware of them; Pride, Envy, Epicurism, Wordly Carefulness, and Delay. All which are best remedied by their contraries.
Let us Remember these five impediments, and beware of them; Pride, Envy, Epicurism, Wordly Carefulness, and delay. All which Are best remedied by their contraries.
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Good helps therefore unto thankfulness are, 1. Humility, and Self denial; 2. Contentedness, and Self-sufficiency; 3. Painfulness, and Sobriety; 4. The Moderation of our desires after earthly things;
Good helps Therefore unto thankfulness Are, 1. Humility, and Self denial; 2. Contentedness, and Self-sufficiency; 3. Painfulness, and Sobriety; 4. The Moderation of our Desires After earthly things;
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I should also have desired, if the time would have permitted, although my Text speaketh of our Thanksgiving unto God precisely as it respecteth the Creature; yet to have improved it a little farther by a fourth Inference: that if we be thus bound to give God thanks for these outward blessings,
I should also have desired, if the time would have permitted, although my Text speaks of our Thanksgiving unto God precisely as it respecteth the Creature; yet to have improved it a little farther by a fourth Inference: that if we be thus bound to give God thanks for these outward blessings,
If we ought to pray for, and to give thanks for our daily bread, which nourisheth but our bodies, and then is cast into the draught, and both it and our bodies perish: how much more for that Bread of life, which came down from heaven, and feedeth our Souls unto eternal life,
If we ought to pray for, and to give thanks for our daily bred, which Nourishes but our bodies, and then is cast into the draught, and both it and our bodies perish: how much more for that Bred of life, which Come down from heaven, and feeds our Souls unto Eternal life,
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Beseech we now Almighty God to guide us all with such holy discretion and wisdom, in the free use of his good Creatures; that keeping our selves within the due bounds of Sobriety, Charity, and civil Duty, we may in all things glorifie God:
Beseech we now Almighty God to guide us all with such holy discretion and Wisdom, in the free use of his good Creatures; that keeping our selves within the due bounds of Sobriety, Charity, and civil Duty, we may in all things Glorify God:
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FOR our more profitable understanding of which words, it is needful we should have in remembrance the whole story of this present Chapter; of which story these words are a part. And thus it was.
FOR our more profitable understanding of which words, it is needful we should have in remembrance the Whole story of this present Chapter; of which story these words Are a part. And thus it was.
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Abraham cometh with Sarah his Wife, and their Family, as a Stranger, to sojourn among the Philistines in Gerar: covenanteth with her before-hand, thinking thereby to provide for his own safety,
Abraham comes with Sarah his Wife, and their Family, as a Stranger, to sojourn among the philistines in Gerar: Covenanteth with her beforehand, thinking thereby to provide for his own safety,
because she was beautiful, that they should not be to know that they were any more than Brother and Sister. Abimelech, King of the place, heareth of their coming, and of her beauty; sendeth for them both;
Because she was beautiful, that they should not be to know that they were any more than Brother and Sister. Abimelech, King of the place, hears of their coming, and of her beauty; sends for them both;
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Hereupon God plagueth him and his House with a strange Visitation; threatneth him also with Death; giveth him to understand, that all this was for taking another Mans Wife. He answereth for himself.
Hereupon God plagueth him and his House with a strange Visitation; threatens him also with Death; gives him to understand, that all this was for taking Another men Wife. He Answers for himself.
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His Answer is by way of Apology: he pleadeth first Ignorance; and then, and thence, his Innocence, [ And he said, Lord wilt thou slay also a righteous Nation? Said not he unto me, She is my Sister? And she,
His Answer is by Way of Apology: he pleads First Ignorance; and then, and thence, his Innocence, [ And he said, Lord wilt thou slay also a righteous nation? Said not he unto me, She is my Sister? And she,
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of which Reply, letting pass the remainder in the next Verse, which concerneth the time to come, so much of it as is contained in this Verse, hath reference to what was already done and past; and it meeteth right with Abimelech 's Answer.
of which Reply, letting pass the remainder in the next Verse, which concerns the time to come, so much of it as is contained in this Verse, hath Referente to what was already done and passed; and it meeteth right with Abimelech is Answer.
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he did not know her to be another mans Wife; and therefore, as to any intent of doing wrong to the Husband, he was altogether innocent. But for that which he had not done, in not touching her;
he did not know her to be Another men Wife; and Therefore, as to any intent of doing wrong to the Husband, he was altogether innocent. But for that which he had not done, in not touching her;
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So that his Answer, so far as it reached, was just: but, because it reached not home, it was not full. And now Almighty God fitteth it with a Reply, most convenient for such an Answer: admitting his Plea,
So that his Answer, so Far as it reached, was just: but, Because it reached not home, it was not full. And now Almighty God fits it with a Reply, most convenient for such an Answer: admitting his Plea,
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so far as he alledged it, for what he had done, in taking Abraham 's Wife, having done it simply out of ignorance [ Yea, I know thou didst this in the integrity of thine heart:
so Far as he alleged it, for what he had done, in taking Abraham is Wife, having done it simply out of ignorance [ Yea, I know thou didst this in the integrity of thine heart:
In the whole Verse we may observe, First, the manner of the Revelation; namely, by what means it pleased God to convey to Abimelech the knowledge of so much of his Will, as he thought good to acquaint him withal:
In the Whole Verse we may observe, First, the manner of the Revelation; namely, by what means it pleased God to convey to Abimelech the knowledge of so much of his Will, as he Thought good to acquaint him withal:
By occasion of those first words of the Text, [ And God said unto him in a dream: ] if we should enter into some Enquiries, concerning the nature and use of Divine Revelations in general,
By occasion of those First words of the Text, [ And God said unto him in a dream: ] if we should enter into Some Enquiries, Concerning the nature and use of Divine Revelations in general,
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and namely, and amongst the rest, by Dreams. Secondly, that God imparted his Will by such kind of supernatural Revelations, not only to the godly and faithful, (though to them most frequently,
and namely, and among the rest, by Dreams. Secondly, that God imparted his Will by such kind of supernatural Revelations, not only to the godly and faithful, (though to them most frequently,
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yea, and sometimes even to Infidels too out of the Church, as to Pharaoh, Balaam, Nebuchadnezzar, &c. and here to Abimelech. Thirdly, that since the Writings of the Prophets and Apostles were made up, the Scripture-Canon sealed,
yea, and sometime even to Infidels too out of the Church, as to Pharaoh, balaam, Nebuchadnezzar, etc. and Here to Abimelech. Thirdly, that since the Writings of the prophets and Apostles were made up, the Scripture canon sealed,
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Dreams, and other supernatural Revelations, as also other things of like nature, as Miracles, and whatsoever more immediate and extraordinary manifestations of the Will and Power of God, have ceased to be of ordinary and familiar use:
Dreams, and other supernatural Revelations, as also other things of like nature, as Miracles, and whatsoever more immediate and extraordinary manifestations of the Will and Power of God, have ceased to be of ordinary and familiar use:
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Fourthly, that although God have now tied us to his holy written Word, as unto a perpetual infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God:
Fourthly, that although God have now tied us to his holy written Word, as unto a perpetual infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God:
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yet he hath no where abridged himself of the power and liberty, even still to intimate unto the Sons of men the knowledge of his Will, and the glory of his Might, by Dreams, Miracles, or other like supernatural manifestations; if at any time, either in the want of the ordinary means of the Word, Sacraments and Ministry,
yet he hath not where abridged himself of the power and liberty, even still to intimate unto the Sons of men the knowledge of his Will, and the glory of his Might, by Dreams, Miracles, or other like supernatural manifestations; if At any time, either in the want of the ordinary means of the Word, Sacraments and Ministry,
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or for the present necessities of his Church, or of some part thereof, on for some other just cause, perhaps unknown to us, he shall see it expedient so to do. He hath prescribed us:
or for the present necessities of his Church, or of Some part thereof, on for Some other just cause, perhaps unknown to us, he shall see it expedient so to do. He hath prescribed us:
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and work many strange effects in Nature, applicando activa passivis; which because they are without the sphere of our comprehension, may to our seeming have fair appearances of Divine Revelations or Miracles, when they are nothing less:
and work many strange effects in Nature, applicando Active passivis; which Because they Are without the sphere of our comprehension, may to our seeming have fair appearances of Divine Revelations or Miracles, when they Are nothing less:
until upon due trial there shall appear, both in the End whereto they point us, a direct tendance to the advancement of Gods Glory; and in the Means also they propose us, a conformity unto the revealed will of God in his written Word.
until upon due trial there shall appear, both in the End whereto they point us, a Direct tendance to the advancement of God's Glory; and in the Means also they propose us, a conformity unto the revealed will of God in his written Word.
but by taking from them, among other things, some reasonable conjectures in the general, of the present estate both of our Bodies and Souls. Of our Bodies first.
but by taking from them, among other things, Some reasonable Conjectures in the general, of the present estate both of our Bodies and Souls. Of our Bodies First.
For since the predominancy of Choler, Blood, Flegm, and Melancholy: as also the differences of strength, and health ▪ and diseases, and distempers, either by diet, or passion, or otherwise, do cause impressions of different forms in the fancy:
For since the predominancy of Choler, Blood, Phlegm, and Melancholy: as also the differences of strength, and health ▪ and diseases, and distempers, either by diet, or passion, or otherwise, do cause impressions of different forms in the fancy:
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our ordinary dreams may be a good help to lead us into those discoveries, both in time of health, what our natural constitution, complexion, and temperature is;
our ordinary dreams may be a good help to led us into those discoveries, both in time of health, what our natural constitution, complexion, and temperature is;
as the Voluptuous beast dreameth most of pleasures, the Covetous wretch most of profits, and the proud or Ambitious most of praises, preferments, or revenge, the observing of our ordinary Dreams may be of good use for us unto that discovery, which of these three is our Master ▪ sin, (for unto one of the three every other sin is reduced) The Lust of the flesh, The Lust of the Eyes, or the Pride of Life.
as the Voluptuous beast dreameth most of pleasures, the Covetous wretch most of profits, and the proud or Ambitious most of praises, preferments, or revenge, the observing of our ordinary Dreams may be of good use for us unto that discovery, which of these three is our Master ▪ since, (for unto one of the three every other since is reduced) The Lust of the Flesh, The Lust of the Eyes, or the Pride of Life.
the manner of Gods revealing his will here to Abimelech, by Dream, being but an incidental Circumstance upon the bye, and not belonging to the main of the present story.
the manner of God's revealing his will Here to Abimelech, by Dream, being but an incidental Circumstance upon the buy, and not belonging to the main of the present story.
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and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integrity, [ Yea, I know that thou didst this in the integrity of thy heart. ]
and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integrity, [ Yea, I know that thou didst this in the integrity of thy heart. ]
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as signifying properly Perfection or Innocency. You would think by that word, that Abimelech had in this whole business walked in the sight of God with a pure, and upright, and true, and single, and perfect heart.
as signifying properly Perfection or Innocency. You would think by that word, that Abimelech had in this Whole business walked in the sighed of God with a pure, and upright, and true, and single, and perfect heart.
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Besides, Sarah was taken into the house, and there kept for lewd purposes: and how can truth and purity of heart consist with a continued resolution of sinful uncleanness? Abimelech then cannot be defended,
Beside, Sarah was taken into the house, and there kept for lewd Purposes: and how can truth and purity of heart consist with a continued resolution of sinful uncleanness? Abimelech then cannot be defended,
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But that he pleadeth for himself, is, that in this particular wherewith it seemed to him God by so threatning him did charge him, in wronging Abraham by taking his Wife from him, his Conscience could witness the innocency of his heart,
But that he pleads for himself, is, that in this particular wherewith it seemed to him God by so threatening him did charge him, in wronging Abraham by taking his Wife from him, his Conscience could witness the innocency of his heart,
when he took her into his house, supposing her to be a single Woman: if he had known she had been any man's Wife, he would not for any good have done the man so foul an injury,
when he took her into his house, supposing her to be a single Woman: if he had known she had been any Man's Wife, he would not for any good have done the man so foul an injury,
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viz. as free in this particular from any intent, either to injure Abraham, or to sin against the light of his own Conscience, by committing Adultery with anothers Wife.
viz. as free in this particular from any intent, either to injure Abraham, or to sin against the Light of his own Conscience, by committing Adultery with another's Wife.
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And the first thing we will insist upon from these words, shall be, The grievousness of the sin of Adultery, hateful even in the judgment of those men, who made small or no conscience at all of Fornication. See how this is raised from the Text. Abimelech 's heart never smote him fortaking Sarah into his House,
And the First thing we will insist upon from these words, shall be, The grievousness of the since of Adultery, hateful even in the judgement of those men, who made small or no conscience At all of Fornication. See how this is raised from the Text. Abimelech is heart never smote him fortaking Sarah into his House,
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so long as he supposed her to be but a single Woman: led with the common blindness and custom of the Gentiles, he either knew not or considered not, that such Fornication (though in a King) was a sin.
so long as he supposed her to be but a single Woman: led with the Common blindness and custom of the Gentiles, he either knew not or considered not, that such Fornication (though in a King) was a since.
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But the very frame of his Apology sheweth, that if he had known her to be another mans Wife; and yet had taken her, he could not then have pretended the integrity of his heart,
But the very frame of his Apology shows, that if he had known her to be Another men Wife; and yet had taken her, he could not then have pretended the integrity of his heart,
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but he should have been NONLATINALPHABET, his own heart would have condemned him for it, and he should therein have sinned grosly against the light of his own Conscience.
but he should have been, his own heart would have condemned him for it, and he should therein have sinned grossly against the Light of his own Conscience.
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Secondly, causing usually consumption of estate, rottenness of bones, and loss of good name. Thirdly, stealing away the heart of those that are once ensnared therewith,
Secondly, causing usually consumption of estate, rottenness of bones, and loss of good name. Thirdly, stealing away the heart of those that Are once Ensnared therewith,
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and bewitching them even unto perdition in such powerful sort, that it is seldom seen, a man once brought under by this sin, to recover himself again,
and bewitching them even unto perdition in such powerful sort, that it is seldom seen, a man once brought under by this since, to recover himself again,
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in depriving it (by making it the instrument of filthiness, and the members of an harlot) of that honour whereunto God had ordained it, to be a member of Christ, and the Temple of the Holy Ghost.
in depriving it (by making it the Instrument of filthiness, and the members of an harlot) of that honour whereunto God had ordained it, to be a member of christ, and the Temple of the Holy Ghost.
because they esteemed it either as no sin, or as one of the least. It was not only the fond speech of an indulgent and doating old Father in the excuse of his licentious Son in the Comedy, Non est flagitium mihi crede adolescentulum scortari;
Because they esteemed it either as no since, or as one of the least. It was not only the found speech of an indulgent and doting old Father in the excuse of his licentious Son in the Comedy, Non est Flagitium mihi crede adolescentulum scortari;
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(and yet he spake but as the generality of them then thought:) but it was the serious plea also of the grave Roman Orator, in the behalf of his Client, in open Court,
(and yet he spoke but as the generality of them then Thought:) but it was the serious plea also of the grave Roman Orator, in the behalf of his Client, in open Court,
before the severity of the sage & Reverend bench of Judges, Quando hoc non factum est? Quando reprehensum? Quando non permissum? And, Datur omnium concessu, &c. Nor in the lust of concupiscence, (saith St. Paul) as the Gentiles which know not God.
before the severity of the sage & Reverend bench of Judges, Quando hoc non factum est? Quando reprehensum? Quando non permissum? And, Datur omnium concessu, etc. Nor in the lust of concupiscence, (Says Saint Paul) as the Gentiles which know not God.
An error so universally spread, and so deeply rooted in the minds and in the lives of the Gentiles; who having their understanding darkned through the ignorance that was in them,
an error so universally spread, and so deeply rooted in the minds and in the lives of the Gentiles; who having their understanding darkened through the ignorance that was in them,
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because of the blindness of their hearts, wrought such uncleanness, not only without remorse, but even with greediness: that the Apostles had much ado with those men, whom by the preaching of the Gospel they had converted from Gentilism to Christianity, before they could reclaim them from an Error so inveterate both in the judgment and practice. St. Paul therefore,
Because of the blindness of their hearts, wrought such uncleanness, not only without remorse, but even with greediness: that the Apostles had much ado with those men, whom by the preaching of the Gospel they had converted from Gentilism to Christianity, before they could reclaim them from an Error so inveterate both in the judgement and practice. Saint Paul Therefore,
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as it both became and concerned him, being the Apostle and Doctor of the Gentiles, often toucheth upon this string in his Epistles written unto the Churches of the Gentiles. But no where doth he set himself more fully and directly;
as it both became and concerned him, being the Apostle and Doctor of the Gentiles, often touches upon this string in his Epistles written unto the Churches of the Gentiles. But no where does he Set himself more Fully and directly;
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with much evidence of reason and strength of argument, against this Sin and Error, than in the first Epistle he wrote to the Corinthians: because among them this sin was both it self most rife in the practice (the Corinthians being notedly infamous for lust and wantonness; ) and it was also as much slighte• there as any where:
with much evidence of reason and strength of argument, against this since and Error, than in the First Epistle he wrote to the Corinthians: Because among them this since was both it self most rife in the practice (the Corinthians being notedly infamous for lust and wantonness;) and it was also as much slighte• there as any where:
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Out of which consideration, the Apostles in that first General Council, holden at Ierusalem, Acts 15. thought it needful by Ecclesiastical Canon, among some other indifferent things for the Churches peace, to lay this restraint upon the converted Gentiles, that they should abstain from Fornication. Not,
Out of which consideration, the Apostles in that First General Council, held At Ierusalem, Acts 15. Thought it needful by Ecclesiastical Canon, among Some other indifferent things for the Churches peace, to lay this restraint upon the converted Gentiles, that they should abstain from Fornication. Not,
as if Fornication were in it self an indifferent thing, as those other things were; nor, as if those other things were in themselves and simply unlawful, as Fornication was:
as if Fornication were in it self an indifferent thing, as those other things were; nor, as if those other things were in themselves and simply unlawful, as Fornication was:
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but the Apostles did therefore joyn Fornication, and those other indifferent things together in the same Canon; because the Gentiles accounted fornication a thing as indiffereut, as what was most indifferent.
but the Apostles did Therefore join Fornication, and those other indifferent things together in the same Canon; Because the Gentiles accounted fornication a thing as indiffereut, as what was most indifferent.
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so many of them I mean as hold that Simple fornication is not intrinsecally, and in the proper nature of it, a sin against the Law of Nature; but only made such, by divine positive Law. A strange thing it is,
so many of them I mean as hold that Simple fornication is not intrinsically, and in the proper nature of it, a since against the Law of Nature; but only made such, by divine positive Law. A strange thing it is,
and to my seeming not less than a mystery, that those men that speak so harshly of Marriage which God hath ordained, should withal speak so favourably of fornication which God hath forbidden: preposterously preferring the disease which springeth from our corruption,
and to my seeming not less than a mystery, that those men that speak so harshly of Marriage which God hath ordained, should withal speak so favourably of fornication which God hath forbidden: preposterously preferring the disease which springs from our corruption,
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the less may we marvel, to see Abimelech, a King and an Infidel, allow himself the liberty to continue in the sin of Fornication; and yet notwithstanding such allowance, stand so much upon his own innocency, and integrity, as he doth.
the less may we marvel, to see Abimelech, a King and an Infidel, allow himself the liberty to continue in the since of Fornication; and yet notwithstanding such allowance, stand so much upon his own innocency, and integrity, as he does.
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or any of that I have yet said, spoken to give the least shadow of liberty or excuse to Fornication, or any uncleannes, which St. Paul would not have so much as named among the Saints;
or any of that I have yet said, spoken to give the least shadow of liberty or excuse to Fornication, or any uncleanness, which Saint Paul would not have so much as nam among the Saints;
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for which I have spoken all this, is to shew how inexcusable the Adulterer is: when even those of the Gentiles, who by reason of the darkness of their understandings,
for which I have spoken all this, is to show how inexcusable the Adulterer is: when even those of the Gentiles, who by reason of the darkness of their understandings,
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and the want of Scripturelight, could espy no obliquity in Fornication; could yet through all that darkness see something in Adultery, deservedly punishable (even in their judgments) with death.
and the want of Scriptural light, could espy no obliquity in Fornication; could yet through all that darkness see something in Adultery, deservedly punishable (even in their Judgments) with death.
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as not by the glympse thereof, to discern a kind of reverend Majesty in God's holy Ordinance of Wedlock, which they knew might not be dishonoured, nor the bed defiled by Adultery, without guilt.
as not by the glimpse thereof, to discern a kind of reverend Majesty in God's holy Ordinance of Wedlock, which they knew might not be dishonoured, nor the Bed defiled by Adultery, without guilt.
They saw, Adultery was a mixt crime, and such as carried with it the face of Injustice as well as Uncleanness; nor could be committed by the two offending parties, without wrong done to a third. And therefore if any thing might be said colourably to excuse Fornication, (as there can be nothing said justly; ) yet if any such thing could be said for Fornication, it would not reach to excuse Adultery; because of the injury that cleaveth thereunto.
They saw, Adultery was a mixed crime, and such as carried with it the face of Injustice as well as Uncleanness; nor could be committed by the two offending parties, without wrong done to a third. And Therefore if any thing might be said colorably to excuse Fornication, (as there can be nothing said justly;) yet if any such thing could be said for Fornication, it would not reach to excuse Adultery; Because of the injury that cleaveth thereunto.
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what a beast then is the Adulterer, and what a Monster, whom that remedy doth no good upon? In the marriage-knot, there is some expression and representation of the Love-covenant betwixt Christ, and his Churoh: but what good assurance can the Adulterer have that he is within that Covenant, when he breaketh this Knot? Every married person hath ipso facto surrendred up the right and interest he had in and over his own body, and put it out of his own into the power of another:
what a beast then is the Adulterer, and what a Monster, whom that remedy does not good upon? In the Marriage knot, there is Some expression and representation of the Love-covenant betwixt christ, and his Churoh: but what good assurance can the Adulterer have that he is within that Covenant, when he breaks this Knot? Every married person hath ipso facto surrendered up the right and Interest he had in and over his own body, and put it out of his own into the power of Another:
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[ Men do not despise a thief, if he steal to satisfie his soul, when he is hungry, &c. But whoso committeth Adultery with a Woman, lacketh understanding:
[ Men do not despise a thief, if he steal to satisfy his soul, when he is hungry, etc. But whoso Committeth Adultery with a Woman, lacketh understanding:
in his Moral Law, next after Murther placing Adultery before Theft, as the greater sin; and in his Iudicial Law, punishing Theft with a mulct ▪ but Adultery with Death, the greater Punishment. To conclude this first point;
in his Moral Law, next After Murder placing Adultery before Theft, as the greater sin; and in his Judicial Law, punishing Theft with a mulct ▪ but Adultery with Death, the greater Punishment. To conclude this First point;
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or being in place and office to punish incontinent persons, by easie commutations of publick penance for a private pecuniary mulct, dost at once both beguilty thine own Conscience with fordid Bribery, and embolden the Adulterer to commit that sin again without fear, from which he hath once escaped without shame, or so much as valuable loss.
or being in place and office to Punish incontinent Persons, by easy commutations of public penance for a private pecuniary mulct, dost At once both beguilty thine own Conscience with fordid Bribery, and embolden the Adulterer to commit that since again without Fear, from which he hath once escaped without shame, or so much as valuable loss.
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For we noted before, that Ignorance was the ground of his Plea. He had indeed taken Sarah into his house, who was another mans Wife: but he hopeth, that shall not be imputed to him as a fault,
For we noted before, that Ignorance was the ground of his Plea. He had indeed taken Sarah into his house, who was Another men Wife: but he Hopes, that shall not be imputed to him as a fault,
or how far, Ignorance and Error may excuse, or lessen sinful Actions proceeding therefrom, in point of Conscience) let us first lay down one general, certain,
or how Far, Ignorance and Error may excuse, or lessen sinful Actions proceeding therefrom, in point of Conscience) let us First lay down one general, certain,
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and fundamental ground, whereupon indeed dependeth especially the resolution of almost all those difficulties, that may occur in this, and many other like Questions. And that is this.
and fundamental ground, whereupon indeed dependeth especially the resolution of almost all those difficulties, that may occur in this, and many other like Questions. And that is this.
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It is a condition so essential to every sin to be Voluntary; that all other circumstances and respects laid aside, every sin is simply and absolutely by so much greater or lesser, by how much it is more or less voluntary.
It is a condition so essential to every sin to be Voluntary; that all other Circumstances and respects laid aside, every sin is simply and absolutely by so much greater or lesser, by how much it is more or less voluntary.
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In any of the three there may be a fault, all of them being depraved in the state of corrupt nature; and the very truth is, there is in every sin (every complete sin ) a fault in every of the three. And therefore all sins, by reason of the blindness of the Understanding, may be called Ignorances; and by reason of the impotency of the Affections, Infirmities; and by reason of the perverseness of the Will, Rebellions. But for the most part it falleth out so, that although all the three be faulty,
In any of the three there may be a fault, all of them being depraved in the state of corrupt nature; and the very truth is, there is in every since (every complete since) a fault in every of the three. And Therefore all Sins, by reason of the blindness of the Understanding, may be called Ignorances; and by reason of the impotency of the Affections, Infirmities; and by reason of the perverseness of the Will, Rebellions. But for the most part it falls out so, that although all the three be faulty,
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yet the obliquity of the sinful Action springeth most immediately and chiefly from the special default of some one or other of the three. If the main defect be in the Understanding, not apprehending that good it should, or not aright:
yet the obliquity of the sinful Actium springs most immediately and chiefly from the special default of Some one or other of the three. If the main defect be in the Understanding, not apprehending that good it should, or not aright:
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the sin arising from such defect we call more properly a sin of Ignorance. If the main defect be in the Affections, some passion blinding or corrupting the Judgment;
the since arising from such defect we call more properly a since of Ignorance. If the main defect be in the Affections, Some passion blinding or corrupting the Judgement;
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the sin arising from such wilfulness we call a Rebellion, or a sin of Presumption. And certainly these sins of Presumption are the greatest of the three,
the since arising from such wilfulness we call a Rebellion, or a since of Presumption. And Certainly these Sins of Presumption Are the greatest of the three,
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because the wilfullest: and those of Ignorance the least, because there is in them the least disorder of the Will, which doth its office in some measure, in following the guidance of the understanding: the greater fault being rather in the understanding, for misguiding it.
Because the wilfullest: and those of Ignorance the least, Because there is in them the least disorder of the Will, which does its office in Some measure, in following the guidance of the understanding: the greater fault being rather in the understanding, for misguiding it.
From this Principle do issue sundry material conclusions: and namely, amongst many other, most pertinently to our purpose these two. The one; that all Error and Ignorance doth not always and wholly excuse from sin.
From this Principle do issue sundry material conclusions: and namely, among many other, most pertinently to our purpose these two. The one; that all Error and Ignorance does not always and wholly excuse from since.
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The other; that yet some kind of Ignorance and Error doth excuse from sin, sometimes wholly, but very often at least in part. The whole truth of both these conclusions, we may see in this one action of Abimelesh, in taking Sarah into his house.
The other; that yet Some kind of Ignorance and Error does excuse from since, sometime wholly, but very often At least in part. The Whole truth of both these conclusions, we may see in this one actium of Abimelesh, in taking Sarah into his house.
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In him there was a twofold Error; and thence also a twofold Ignorance. The one was an Error in universali, (Ignorantia Iuris, as they call it;) concerning the nature of Fornication: which being a heinous sin, he took to be either none at all, or a very small one.
In him there was a twofold Error; and thence also a twofold Ignorance. The one was an Error in Universali, (Ignorantia Iuris, as they call it;) Concerning the nature of Fornication: which being a heinous since, he took to be either none At all, or a very small one.
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The other was an error in particulari, (Ignorantia Facti ) concerning the personal condition and relation of Sarah to Abraham: whose Sister he thought her to be,
The other was an error in particulari, (Ignorantia Facti) Concerning the personal condition and Relation of Sarah to Abraham: whose Sister he Thought her to be,
That former Ignorance ( Ignorantia Iuris ) in Abimelech, was in some degree voluntary. For Abimelech had in him the common Principles of the Law of Nature; by the light whereof,
That former Ignorance (Ignorantia Iuris) in Abimelech, was in Some degree voluntary. For Abimelech had in him the Common Principles of the Law of Nature; by the Light whereof,
if he had been careful to have improved it, but even so far as right reason might have led a prudent and dispassionate natural man, he might have discerned in the most simple Fornication such incongruity with those Principles,
if he had been careful to have improved it, but even so Far as right reason might have led a prudent and dispassionate natural man, he might have discerned in the most simple Fornication such incongruity with those Principles,
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and may know, if he be not wanting to himself, is so far forth wilful. Now Abimelech was bound to know, that all carnal knowledge of man and woman out of the state of Wedlock was simply unlawful; and so much,
and may know, if he be not wanting to himself, is so Far forth wilful. Now Abimelech was bound to know, that all carnal knowledge of man and woman out of the state of Wedlock was simply unlawful; and so much,
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for although he did not know her to be Abraham's Wife, yet he knew well enough she was not his own wife; and being not so to him, whatsoever she was to Abraham it skilled not, he should certainly not have taken her.
for although he did not know her to be Abraham's Wife, yet he knew well enough she was not his own wife; and being not so to him, whatsoever she was to Abraham it skilled not, he should Certainly not have taken her.
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For men must know, they stand answerable unto God for their Actions; not meerly according to the knowledge, which they ought & might to have had, those means considered, which he had afforded them of knowledge.
For men must know, they stand answerable unto God for their Actions; not merely according to the knowledge, which they ought & might to have had, those means considered, which he had afforded them of knowledge.
and look how much measure you abate in the wilfulness, so much weight you take off from the sin. The light of Nature, though to a man that could have made the best of it, it had been sufficient to have discovered the vicious deformity, and consequently the moral unlawfulness of Fornication;
and look how much measure you abate in the wilfulness, so much weight you take off from the since. The Light of Nature, though to a man that could have made the best of it, it had been sufficient to have discovered the vicious deformity, and consequently the moral unlawfulness of Fornication;
yet was it nothing so clear in this particular, as in many other things that concerned common equity, and commutative Iustice. Besides, common Opinion, and the Custom of the times,
yet was it nothing so clear in this particular, as in many other things that concerned Common equity, and commutative Justice Beside, Common Opinion, and the Custom of the times,
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might easily carry him with the stream, and make him adventure to do as most did ▪ without any scruple, or so much as suspicion of such foul wickedness, in a course so universally allowed and practised.
might Easily carry him with the stream, and make him adventure to do as most did ▪ without any scruple, or so much as suspicion of such foul wickedness, in a course so universally allowed and practised.
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And I make no question, the premisses considered, but that Abraham's sin in denying Sarah to be his Wife (notwithstanding the equivocating trick he had to help it) was by many degrees greater, than was Abimelech 's in taking her: as being done more against knowledge, and therefore more wilfully. Abimelech's sin in taking her,
And I make no question, the premises considered, but that Abraham's since in denying Sarah to be his Wife (notwithstanding the equivocating trick he had to help it) was by many Degrees greater, than was Abimelech is in taking her: as being done more against knowledge, and Therefore more wilfully. Abimelech's since in taking her,
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though with some degrees of wilfulness, being yet a sin rather of Ignorance: whereas Abraham's sin in denying her, was a sin of Infirmity at the least,
though with Some Degrees of wilfulness, being yet a since rather of Ignorance: whereas Abraham's since in denying her, was a since of Infirmity At the least,
yet that other Error of his ( Ignorantia Facti, in mistaking a married woman for a single) doth wholly excuse his fact from the sins of injustice, in coveting and taking another mans Wife, against the eighth and the tenth Commandments.
yet that other Error of his (Ignorantia Facti, in mistaking a married woman for a single) does wholly excuse his fact from the Sins of injustice, in coveting and taking Another men Wife, against the eighth and the tenth commandments.
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and therefore though he took his wife from him indeed, yet not knowing any such matter by her, especially having withal made ordinary and requisite enquiry thereafter, it must be granted he did it unwittingly, and therefore unwilfully: and therefore also unsinfully, as to that species of sin.
and Therefore though he took his wife from him indeed, yet not knowing any such matter by her, especially having withal made ordinary and requisite enquiry thereafter, it must be granted he did it unwittingly, and Therefore unwilfully: and Therefore also unsinfully, as to that species of since.
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Such ignorance therefore, as preventeth à toto, and cutteth off all consent of the will, must needs also excuse, and that à toto, the Actions that proceed there-from, from being sins.
Such ignorance Therefore, as preventeth à toto, and cutteth off all consent of the will, must needs also excuse, and that à toto, the Actions that proceed therefrom, from being Sins.
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It is clear from the words of my Text, that Abimelech 's heart was sincere in this action of taking Sarah, from any injury intended to Abraham therein;
It is clear from the words of my Text, that Abimelech is heart was sincere in this actium of taking Sarah, from any injury intended to Abraham therein;
By what hath been spoken, we may see in part, what kind of Ignorance it is, that will excuse us from sin, either in whole, or in part; and what will not.
By what hath been spoken, we may see in part, what kind of Ignorance it is, that will excuse us from since, either in Whole, or in part; and what will not.
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And if they were saved in their faith, why may not the same faith save us? And why will not you also be of that Religion that brought them to Heaven? ] A motive more plausible, than strong: the Vanity whereof our present Observation duly considered and rightly applied fully discovereth.
And if they were saved in their faith, why may not the same faith save us? And why will not you also be of that Religion that brought them to Heaven? ] A motive more plausible, than strong: the Vanity whereof our present Observation duly considered and rightly applied Fully Discovereth.
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We have much reason to conceive good hope of the salvation of many of our Fore-fathers: who, led away with the common superstitions of those blind times, might yet by those general truths, which by the mercy of God were preserved amid the foulest overspreadings of Popery, agreeable to the Word of God, (though clogged with an addition of many superstitions and Antichristian inventions withal) be brought to true Faith in the Son of God; unfeigned Repentance from dead works;
We have much reason to conceive good hope of the salvation of many of our Forefathers: who, led away with the Common superstitions of those blind times, might yet by those general truths, which by the mercy of God were preserved amid the Foulest overspreadings of Popery, agreeable to the Word of God, (though clogged with an addition of many superstitions and Antichristian Inventions withal) be brought to true Faith in the Son of God; unfeigned Repentance from dead works;
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and this is our Religion, in which we hope to find salvation; and if ever any of you that miscal your selves Catholicks come to Heaven, it is this Religion must carry you thither.
and this is our Religion, in which we hope to find salvation; and if ever any of you that miscall your selves Catholics come to Heaven, it is this Religion must carry you thither.
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And upon the same ground, we have cause also to hope charitably of many thousand poor souls in Italy, Spain, and other parts of the Christian World at this day:
And upon the same ground, we have cause also to hope charitably of many thousand poor Souls in Italy, Spain, and other parts of the Christian World At this day:
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And besides, as they lived in the practice of that worship which we call Idolatry, so they died in the same without repentance: and so their case is not the same with S. Paul 's, who saw those his sins,
And beside, as they lived in the practice of that worship which we call Idolatry, so they died in the same without Repentance: and so their case is not the same with S. Paul is, who saw those his Sins,
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But how can Idolaters, living and dying so without repentance, be saved? It is answered, that ignorance in point of fact, so conditioned as hath been shewed, doth so excuse à toto; that an Action proceeding thence,
But how can Idolaters, living and dying so without Repentance, be saved? It is answered, that ignorance in point of fact, so conditioned as hath been showed, does so excuse à toto; that an Actium proceeding thence,
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nourished by Education, Custom, Tradition, the Tyranny of their Leaders, the fashion of the times, not without some shew also of Piety and Devotion; and themselves withal, having such slender means of better knowledge:
nourished by Education, Custom, Tradition, the Tyranny of their Leaders, the fashion of the times, not without Some show also of Piety and Devotion; and themselves withal, having such slender means of better knowledge:
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though it cannot wholly excuse them from sin without repentance damnable, yet it much lesseneth and qualifieth the sinfulness of their Idolatry; arguing that their continuance therein was more from other prejudices, than from a wilful contempt of Gods holy word and Will.
though it cannot wholly excuse them from sin without Repentance damnable, yet it much lessens and Qualifieth the sinfulness of their Idolatry; arguing that their Continuance therein was more from other prejudices, than from a wilful contempt of God's holy word and Will.
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And as for their Repentance, it is as certain, that as many of them as are saved, did repent of their Idolatries; as it is certain no Idolater, nor other sinner, can be saved without Repentance. But then there is a double difference to be observed, between Repentance for ignorances, and for known sins. The one is, that known sins must be confessed,
And as for their Repentance, it is as certain, that as many of them as Are saved, did Repent of their Idolatries; as it is certain no Idolater, nor other sinner, can be saved without Repentance. But then there is a double difference to be observed, between Repentance for ignorances, and for known Sins. The one is, that known Sins must be confessed,
and repented of, and pardon asked for them in particular, every one singly by it self, (I mean for the kinds, though not ever for the individuals ) every kind by it self, at least where God alloweth time and leisure to the Penitent, to call himself to a punctual examination of his life past,
and repented of, and pardon asked for them in particular, every one singly by it self, (I mean for the Kinds, though not ever for the individuals) every kind by it self, At lest where God alloweth time and leisure to the Penitent, to call himself to a punctual examination of his life past,
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] The other difference is, that known sins are not truly repented of, but where they are forsaken; and it is but an hypocritical semblance of penance without the truth of the thing, where is no care,
] The other difference is, that known Sins Are not truly repented of, but where they Are forsaken; and it is but an hypocritical semblance of penance without the truth of the thing, where is no care,
as well as they continued what they were and yet went to Heaven? If I be an Idolater, it is out of my Error and Ignorance ▪ and if that general Prayer unto God at the last, to forgive me all my Ignorances, will serve the turn, I may run the same course I do without danger or fear:
as well as they continued what they were and yet went to Heaven? If I be an Idolater, it is out of my Error and Ignorance ▪ and if that general Prayer unto God At the last, to forgive me all my Ignorances, will serve the turn, I may run the same course I do without danger or Fear:
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Consider yet, there is a great difference between their state and thine, between thine ignorance and theirs. They had but a very small enjoyance of the light of Gods Word, hid from them under two bushels for sureness:
Consider yet, there is a great difference between their state and thine, between thine ignorance and theirs. They had but a very small enjoyance of the Light of God's Word, hid from them under two bushels for sureness:
Yet is thy blindness greater, (for who so blind, as he that will not see?) and more inexcusable: because thou shuttest thine eyes against the light, lest thou shouldest see and be converted, and God should heal thee.
Yet is thy blindness greater, (for who so blind, as he that will not see?) and more inexcusable: Because thou shuttest thine eyes against the Light, lest thou Shouldst see and be converted, and God should heal thee.
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and for want of love and affection to the truth, are justly given over to strong delusions, to believe Fables, and put thy confidence in things that are lies. So much for that matter.
and for want of love and affection to the truth, Are justly given over to strong delusions, to believe Fables, and put thy confidence in things that Are lies. So much for that matter.
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Secondly, Here is a needful admonition for us all, not to flatter our selves for our ignorance of those things, that concern us in our general or particular Callings:
Secondly, Here is a needful admonition for us all, not to flatter our selves for our ignorance of those things, that concern us in our general or particular Callings:
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and the offender much more inexcusable. A heedless servant, that neither knoweth, nor doth his Masters will deserveth some stripes. A stubborn servant that knoweth it,
and the offender much more inexcusable. A heedless servant, that neither Knoweth, nor does his Masters will deserveth Some stripes. A stubborn servant that Knoweth it,
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and yet transgresseth it, deserveth more stripes. But worse than them both is that ungracious servant, who fearing his Master will appoint him something he had rather let alone, keepeth himself out of the way beforehand,
and yet Transgresseth it, deserveth more stripes. But Worse than them both is that ungracious servant, who fearing his Master will appoint him something he had rather let alone, Keepeth himself out of the Way beforehand,
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and say, He knew it not: such an untoward servant deserveth yet more stripes. Would the Spirit of God, think you, in the Scripture so often call upon us to get the knowledge of Gods will, and to increase therein;
and say, He knew it not: such an untoward servant deserveth yet more stripes. Would the Spirit of God, think you, in the Scripture so often call upon us to get the knowledge of God's will, and to increase therein;
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when they are so resolved to take freedom to sin, that they chuse to be still Ignorant, rather than hazard the forgoing of any part of that freedom:
when they Are so resolved to take freedom to since, that they choose to be still Ignorant, rather than hazard the foregoing of any part of that freedom:
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what do they, but even run on blindfold into hell? And through inner, post along unto utter darkness, where shall be weeping and gnashing of teeth? Frustrà sibi de ignorantia blandiuntur, saith S. Bernard, qui, ut liberius peccent, libenter ignorant.
what do they, but even run on blindfold into hell? And through inner, post along unto utter darkness, where shall be weeping and gnashing of teeth? Frustrà sibi de ignorantia blandiuntur, Says S. Bernard, qui, ut Liberius peccent, Libenter ignorant.
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is in some degree a Presumptuous sin, and carrieth with it a contempt of God: and in that regard is greater than any sin of Ignorance. To him that knoweth, to do good,
is in Some degree a Presumptuous since, and Carrieth with it a contempt of God: and in that regard is greater than any since of Ignorance. To him that Knoweth, to do good,
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and doth it not, to him it is a sin, saith S. Iames: Sin beyond all plea of excuse. S. Paul, though he were a Persecutor of the truth, a Blasphemer of the Lord, and injurious to the Brethren;
and does it not, to him it is a since, Says S. James: since beyond all plea of excuse. S. Paul, though he were a Persecutor of the truth, a Blasphemer of the Lord, and injurious to the Brothers;
But he that sinneth against knowledge, doth Ponere obicem, (if you will allow the Phrase, and it may be allowed in this since: ) he doth not only provoke the Iustice of God by his sin, (as every other sinner doth) but he doth also damm up the Mercy of God by his contempt, and doth his part to shut himself out for ever from all possibility of pardon; unless the boundless overflowing mercy of God come in upon him with a strong tide,
But he that Sinneth against knowledge, does Ponere obicem, (if you will allow the Phrase, and it may be allowed in this since:) he does not only provoke the justice of God by his since, (as every other sinner does) but he does also Damn up the Mercy of God by his contempt, and does his part to shut himself out for ever from all possibility of pardon; unless the boundless overflowing mercy of God come in upon him with a strong tide,
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Rather give all diligence, to add to your knowledge Temperance, and Patience, and Godliness, and Brotherly kindness, and Charity, and other good graces.
Rather give all diligence, to add to your knowledge Temperance, and Patience, and Godliness, and Brotherly kindness, and Charity, and other good graces.
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and increase the number of his stripes, and add to the weight and measure of his own most just condemnation. Know this, that although Integrity of heart may stand with some ignorances, as Abimelech here pleadeth it, and God alloweth it:
and increase the number of his stripes, and add to the weight and measure of his own most just condemnation. Know this, that although Integrity of heart may stand with Some ignorances, as Abimelech Here pleads it, and God alloweth it:
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when the things storied in this Chapter were done, Abimelech doubtless was an unbeliever, a stranger to the Covenant of God made with Abraham, and so in the state of a carnal and meer natural man.
when the things storied in this Chapter were done, Abimelech doubtless was an unbeliever, a stranger to the Covenant of God made with Abraham, and so in the state of a carnal and mere natural man.
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And yet both he pleadeth, and God approveth, the innocency and integrity of his heart in this business, [ Yea, I know that thou didst this in the integrity of thine heart.
And yet both he pleads, and God approveth, the innocency and integrity of his heart in this business, [ Yea, I know that thou didst this in the integrity of thine heart.
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] Note hence, That in an unbeliever, and natural man, and therefore also in a wicked person and a cast-away, (for as to the present state, the unregenerate and the Reprobate, are equally incapable of good things,) there may be truth and singleness, and integrity of heart in some particular actions.
] Note hence, That in an unbeliever, and natural man, and Therefore also in a wicked person and a castaway, (for as to the present state, the unregenerate and the Reprobate, Are equally incapable of good things,) there may be truth and singleness, and integrity of heart in Some particular actions.
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We use to teach, and that truly, according, to the plain evidence of Scripture, and the judgment of the ancient Fathers against the contrary tenet of the latter Church of Rome ▪ that all the works of unbelievers and natural men, are not only stained with sin, (for so are the best works of the faithful too;) but also are really and truly sins:
We use to teach, and that truly, according, to the plain evidence of Scripture, and the judgement of the ancient Father's against the contrary tenet of the latter Church of Room ▪ that all the works of unbelievers and natural men, Are not only stained with since, (for so Are the best works of the faithful too;) but also Are really and truly Sins:
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both in their own nature, because they spring from a corrupt fountain, for That which is born of the flesh is flesh, and it is impossible that a corrupt tree should bring forth good fruit ▪ and also in Gods estimation, because he beholdeth them as out of Christ, in and through whom alone he is well pleased. St. Augustin's judgment concerning such mens works is well known, who pronounceth of the best of them, that they are but splendida peccata, glorious sins ▪ and the best of them are indeed no better.
both in their own nature, Because they spring from a corrupt fountain, for That which is born of the Flesh is Flesh, and it is impossible that a corrupt tree should bring forth good fruit ▪ and also in God's estimation, Because he beholdeth them as out of christ, in and through whom alone he is well pleased. Saint Augustin's judgement Concerning such men's works is well known, who pronounceth of the best of them, that they Are but splendida Peccata, glorious Sins ▪ and the best of them Are indeed no better.
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and for the persons sake all or any of his actions approved with God, accepting them as perfect, through the supply of the abundant perfections of Christ then to come.
and for the Persons sake all or any of his actions approved with God, accepting them as perfect, through the supply of the abundant perfections of christ then to come.
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That first and legal integrity supposeth the righteousness of works, which no man hath: this latter and Evangelical integrity, the righteousness of Faith, which no unbeliever hath;
That First and Legal integrity Supposeth the righteousness of works, which no man hath: this latter and Evangelical integrity, the righteousness of Faith, which no unbeliever hath;
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no mans heart being, either legally perfect, that is in Adam; or Evangelically perfect, that is out of Christ. But there is a third kind of integrity of heart, inferiour to both these, which God here acknowledgeth in Abimelech; and of which only we affirm, that it may be found in an Unbeliever and a Reprobate: and that is, a Natural or Moral integrity; when the heart of a meer natural man is careful to follow the direction and guidance of right reason, according to that light (of Nature, or Revelation ) which is in him, without hollowness, halting, and hypocrisse;
no men heart being, either legally perfect, that is in Adam; or Evangelically perfect, that is out of christ. But there is a third kind of integrity of heart, inferior to both these, which God Here acknowledgeth in Abimelech; and of which only we affirm, that it may be found in an Unbeliever and a Reprobate: and that is, a Natural or Moral integrity; when the heart of a mere natural man is careful to follow the direction and guidance of right reason, according to that Light (of Nature, or Revelation) which is in him, without hollowness, halting, and hypocrisse;
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The Philosophers and learned among the Heathen, by that which they call a good conscience, understand no other thing than this very Integrity whereof we now speak.
The Philosophers and learned among the Heathen, by that which they call a good conscience, understand no other thing than this very Integrity whereof we now speak.
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so that to them that are defiled and unbelieving nothing is pure, but even their mind and conscience is defiled, as speaketh St. Paul, Tit. 1. and being so defiled, can never be made good, till their hearts be sprinkled from that pollution, by the blood of Christ, who through the eternal Spirit offered himself without spot to God, and till the Conscience be purged by the same blood from dead works to serve the living God, as speaketh the same Apostle. Heb. 9. and 10.
so that to them that Are defiled and unbelieving nothing is pure, but even their mind and conscience is defiled, as speaks Saint Paul, Tit. 1. and being so defiled, can never be made good, till their hearts be sprinkled from that pollution, by the blood of christ, who through the Eternal Spirit offered himself without spot to God, and till the Conscience be purged by the same blood from dead works to serve the living God, as speaks the same Apostle. Hebrew 9. and 10.
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yea, death it self, or any thing that could befal them, than wilfully to transgress those rules, and notions, and dictates of piety and equity, which the God of Nature had imprinted in their Consciences. Could heathen men and unbelievers have taken so much comfort in the testimony of an excusing Conscience, as it appeareth many of them did;
yea, death it self, or any thing that could befall them, than wilfully to transgress those rules, and notions, and dictates of piety and equity, which the God of Nature had imprinted in their Consciences. Could heathen men and unbelievers have taken so much Comfort in the testimony of an excusing Conscience, as it appears many of them did;
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if such a Conscience were not in the kind (that is Morally) Good? Or how else could St. Paul have made that protestation he did in the Council, [ Men and Brethren, I have lived in all good conscience before God until this day:
if such a Conscience were not in the kind (that is Morally) Good? Or how Else could Saint Paul have made that protestation he did in the Council, [ Men and Brothers, I have lived in all good conscience before God until this day:
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and no better, (for his heart even then hankered after the wages of unrighteousness ) when he looked asquint upon Balak's liberal offer, with this answer.
and no better, (for his heart even then hankered After the wages of unrighteousness) when he looked asquint upon Balak's liberal offer, with this answer.
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But I assure my self, many thousands of Unbelievers in the world, free from his hypocrisie, would not for ten times as much as he there spake of, have gone beyond the Rules of the Law of Nature written in their hearts, to have done either less or more.
But I assure my self, many thousands of Unbelievers in the world, free from his hypocrisy, would not for ten times as much as he there spoke of, have gone beyond the Rules of the Law of Nature written in their hearts, to have done either less or more.
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at least, in this particular action and passage with Abraham: wherein God thus approveth his integrity, Yea I know that thou didst this in the integrity of thine heart.
At least, in this particular actium and passage with Abraham: wherein God thus approveth his integrity, Yea I know that thou didst this in the integrity of thine heart.
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The Reason of which moral integrity in men unregenerate and meerly natural, is that imperium Rationis, that power of natural Conscience and Reason, which it hath and exerciseth over the whole man:
The Reason of which moral integrity in men unregenerate and merely natural, is that imperium Rationis, that power of natural Conscience and Reason, which it hath and Exerciseth over the Whole man:
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doing the office of a Law-giver, and having the strength of a Law; [ They are a Law unto themselves ] saith the Apostle, Rom. 2. As a Law, it prescribeth what is to be done:
doing the office of a Lawgiver, and having the strength of a Law; [ They Are a Law unto themselves ] Says the Apostle, Rom. 2. As a Law, it prescribeth what is to be done:
And from obedience to the same Law, especially, spring those many rare examples of Iustice, Temperance, Gratitude, Beneficence, and other moral vertues, which we read of in Heathen men, not without admiration:
And from Obedience to the same Law, especially, spring those many rare Examples of justice, Temperance, Gratitude, Beneficence, and other moral Virtues, which we read of in Heathen men, not without admiration:
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A point that would bear much enlargement, if we intended to amplifie it by Instances; and did not rather desire to draw it briefly into use, by Inferences. A just condemnation, it may he first, to many of us, who call our selves Christians, and Believers, and have many blessed means of direction and instruction for the due ordering of our hearts and lives which those Heathens wanted:
A point that would bear much enlargement, if we intended to amplify it by Instances; and did not rather desire to draw it briefly into use, by Inferences. A just condemnation, it may he First, to many of us, who call our selves Christians, and Believers, and have many blessed means of direction and instruction for the due ordering of our hearts and lives which those heathens wanted:
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but what should I say more? Certainly, unless our righteousnesses exceed theirs, we shall never come to heaven: but how shall we escape the nethermost hell, if our unrighteousnesses exceed theirs? Shall not Uncircumcision which is by nature,
but what should I say more? Certainly, unless our Righteousness exceed theirs, we shall never come to heaven: but how shall we escape the nethermost hell, if our Unrighteousnesses exceed theirs? Shall not Uncircumcision which is by nature,
if it keep the Law, judge thee, who by the Letter and Circumcision dost transgress the Law? said St. Paul to the Iew: Make application to thy self, thou that art a Christian.
if it keep the Law, judge thee, who by the letter and Circumcision dost transgress the Law? said Saint Paul to the Iew: Make application to thy self, thou that art a Christian.
then it can be but an uncertain Rule for us to judge of the true state of our own and other mens hearts, by what they are in some few particular actions. Men are indeed that, not which they shew themselves in some passages, but what they are in the more general and constant tenor of their lives.
then it can be but an uncertain Rule for us to judge of the true state of our own and other men's hearts, by what they Are in Some few particular actions. Men Are indeed that, not which they show themselves in Some passages, but what they Are in the more general and constant tenor of their lives.
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If we should compare Abimelech and David together, by their different behaviour in the same kind of temptation, in two particulars of the sacred History,
If we should compare Abimelech and David together, by their different behaviour in the same kind of temptation, in two particulars of the sacred History,
We should see Abimelech on the one side, though allured with Sarah's beauty: yet free from the least injurious thought to her husband, or adulterous intent in himself.
We should see Abimelech on the one side, though allured with Sarah's beauty: yet free from the least injurious Thought to her husband, or adulterous intent in himself.
plotting first, how to compass his filthy desires with the Wife: and then after, how to conceal it from the Husband; by many wicked and politick fetches:
plotting First, how to compass his filthy Desires with the Wife: and then After, how to conceal it from the Husband; by many wicked and politic Fetches:
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and, when none of those would take, at last to have him murthered, being one of his principal Worthies, in a most base and unworthy fashion, with the loss of the lives of a number of innocent persons more:
and, when none of those would take, At last to have him murdered, being one of his principal Worthies, in a most base and unworthy fashion, with the loss of the lives of a number of innocent Persons more:
But look into the more constant course of both their lives: and then may you find the Hypocrite and the unbeliever wholly distinguished from the godly:
But look into the more constant course of both their lives: and then may you find the Hypocrite and the unbeliever wholly distinguished from the godly:
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although there may be some sudden light flashes of some of them now and then in some particular Actions: Measure no mans heart then, especially not thine own, by those rarer discoveries of moral integrity in particular actions: but by the powerful manifestations of habitual grace, in the more constant tenor of life and practice.
although there may be Some sudden Light flashes of Some of them now and then in Some particular Actions: Measure no men heart then, especially not thine own, by those rarer discoveries of moral integrity in particular actions: but by the powerful manifestations of habitual grace, in the more constant tenor of life and practice.
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We may learn hence thirdly, not to flatter our selves too much upon every integrity of heart; or to think our selves discharged from sin in the sight of God, upon every acquital of our own Consciences: when as all this may befall an Hypocrite, an Unbeliever, a Reprobate. When men accuse us of hypocrisie or unfaithfulness;
We may Learn hence Thirdly, not to flatter our selves too much upon every integrity of heart; or to think our selves discharged from since in the sighed of God, upon every acquittal of our own Consciences: when as all this may befall an Hypocrite, an Unbeliever, a Reprobate. When men accuse us of hypocrisy or unfaithfulness;
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Our integrity (though it be but Moral, and though but only in those actions wherein they charge us wrongfully) and the testimony of our own consciences, may be of very serviceable use to us thus far, to make us regardless of the accusations of unjust men:
Our integrity (though it be but Moral, and though but only in those actions wherein they charge us wrongfully) and the testimony of our own Consciences, may be of very serviceable use to us thus Far, to make us regardless of the accusations of unjust men:
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and therefore so long as I know nothing by my self of those things, wherein you consure me, I little reckon what either you, or any others shall think or say by me.
and Therefore so long as I know nothing by my self of those things, wherein you Censure me, I little reckon what either you, or any Others shall think or say by me.
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Let no Excusations of our own Consciences on the one side, or confidence of any integrity in our selves, make us presume we shall be able to stand just in the sight of God, if he should enter into judgment with us:
Let no Excusations of our own Consciences on the one side, or confidence of any integrity in our selves, make us presume we shall be able to stand just in the sighed of God, if he should enter into judgement with us:
And on the other side, let no accusations of our own Consciences, or guiltiness of our own manifold frailties and secret hypocrisies, make us despair of obtaining his favour and righteousness:
And on the other side, let no accusations of our own Consciences, or guiltiness of our own manifold frailties and secret Hypocrisies, make us despair of obtaining his favour and righteousness:
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if denying our selves, and renouncing all integrity in our selves, as our selves, we cast our selves wholly at the footstool of his mercy, and seek his favour in the face of his only begotten Son Iesus Christ the righteous.
if denying our selves, and renouncing all integrity in our selves, as our selves, we cast our selves wholly At the footstool of his mercy, and seek his favour in the face of his only begotten Son Iesus christ the righteous.
Of the former branch of Gods reply to Abimelech, in those former words of the Text, [ Yea, I know that thou didst this in the integrity of thy heart ] hiherto.
Of the former branch of God's reply to Abimelech, in those former words of the Text, [ Yea, I know that thou didst this in the integrity of thy heart ] hiherto.
therefore suffered I thee not to touch her. ] NONLATINALPHABET The word signifieth properly to hold in or to keep back; Retinui, or Cohibui, or as the Latine hath it, Custodivi te: implying Abimelech's forwardness to that sin;
Therefore suffered I thee not to touch her. ] The word signifies properly to hold in or to keep back; Retinui, or Cohibui, or as the Latin hath it, Custodivi te: implying Abimelech's forwardness to that since;
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The Greek word rendreth it, NONLATINALPHABET, I spared thee: and so the Latin Parcere, is sometimes used for impedire or prohibere, to hinder, or not to suffer:
The Greek word rendereth it,, I spared thee: and so the Latin Parcere, is sometime used for Impedire or prohibere, to hinder, or not to suffer:
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for indeed God spareth us no less, indeed he spareth us much more, when he maketh us forbear sin, than when having sinned he forbeareth to punish; and as much cause have we to acknowledge his mercy, and rejoyce in it,
for indeed God spares us no less, indeed he spares us much more, when he makes us forbear sin, than when having sinned he forbeareth to Punish; and as much cause have we to acknowledge his mercy, and rejoice in it,
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Did not Abimelech sin in taking Sarah, or was not that as every other sin is, a sin against God? Certainly, had not Abimelech sinned in so doing,
Did not Abimelech since in taking Sarah, or was not that as every other since is, a since against God? Certainly, had not Abimelech sinned in so doing,
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That may be, non dedi potestatem, I did not give thee leave or power, and so giving is sometimes used for suffering, as Psal. 16. Non dabis sanctum tuum, Thou wilt not suffer, &c. and elsewhere.
That may be, non dedi potestatem, I did not give thee leave or power, and so giving is sometime used for suffering, as Psalm 16. Non Dabis sanctum tuum, Thou wilt not suffer, etc. and elsewhere.
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we do it so alone, without his help, that we never do it, but when he letteth us alone, and leaveth us destitute of his help. For the kind and manner, and measure, and circumstances, and events, and other the appurtenances of sin, God ordereth them by his Almighty power and providence so,
we do it so alone, without his help, that we never do it, but when he lets us alone, and Leaveth us destitute of his help. For the kind and manner, and measure, and Circumstances, and events, and other the appurtenances of since, God Ordereth them by his Almighty power and providence so,
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but as for the very formality it self of the sin, God is (to make the most of it) but a sufferer; [ Therefore suffered I thee not, To Touch her. ] Signifying that God had so far restrained Abimelech from the accomplishment of his wicked and unclean purposes, that Sarah was preserved free by his good providence, not only from actual adultery, but from all unchaste and wanton dalliance also with Abimelech.
but as for the very formality it self of the since, God is (to make the most of it) but a sufferer; [ Therefore suffered I thee not, To Touch her. ] Signifying that God had so Far restrained Abimelech from the accomplishment of his wicked and unclean Purposes, that Sarah was preserved free by his good providence, not only from actual adultery, but from all unchaste and wanton dalliance also with Abimelech.
And it is to be acknowledged the great mercy of God, when at any time he doth, (and he doth ever and anon more or less) by his gracious and powerful restraint with-hold any man, from running into those extremities of sin and mischief, whereinto his own corruption would carry him headlong, especially when it is agog by the cunning perswasions of Satan, and the manifold temptations that are in the world through lust.
And it is to be acknowledged the great mercy of God, when At any time he does, (and he does ever and anon more or less) by his gracious and powerful restraint withhold any man, from running into those extremities of sin and mischief, whereinto his own corruption would carry him headlong, especially when it is agog by the cunning persuasions of Satan, and the manifold temptations that Are in the world through lust.
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The points then that arise from this part of my Text, are these, 1. Men do not always commit those evils, their own desires, or outward temptations prompt them unto. 2. That they do it not, it is from Gods restraint. 3. That God restraineth them, it is of his own gracious goodness and mercy. The common subject matter of the whole three points, being one, viz. Gods restraint of mans sin;
The points then that arise from this part of my Text, Are these, 1. Men do not always commit those evils, their own Desires, or outward temptations prompt them unto. 2. That they do it not, it is from God's restraint. 3. That God restraineth them, it is of his own gracious Goodness and mercy. The Common Subject matter of the Whole three points, being one, viz. God's restraint of men since;
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suffering them perhaps but only to desire the evil, perhaps to resolve upon it, perhaps to prepare for it, perhaps to begin to Act it, perhaps to proceed far in it,
suffering them perhaps but only to desire the evil, perhaps to resolve upon it, perhaps to prepare for it, perhaps to begin to Act it, perhaps to proceed Far in it,
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and yet keeping them back from falling into the extremity of the sin, or accomplishing their whole desire in the full and final consummation thereof;
and yet keeping them back from falling into the extremity of the since, or accomplishing their Whole desire in the full and final consummation thereof;
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as here he dealt with Abimelech. Abimelech sinned against the eighth Commandment, in taking Sarah injuriously from Abraham, say he had been but her brother;
as Here he dealt with Abimelech. Abimelech sinned against the eighth Commandment, in taking Sarah injuriously from Abraham, say he had been but her brother;
and he sinned against the seventh Commandment in a foul degree, in harbouring such wanton and unchaste thoughts concerning Sarah, and making such way as he did (by taking her into his house) for the satisfying of his lust therein:
and he sinned against the seventh Commandment in a foul degree, in harbouring such wanton and unchaste thoughts Concerning Sarah, and making such Way as he did (by taking her into his house) for the satisfying of his lust therein:
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Sometimes he cooleth their resolutions, by presenting unto their thoughts the terrors of the Law, the strictness of the last Account, and the endless unsufferable torments of Hell-fire. Sometimes,
Sometime he cooleth their resolutions, by presenting unto their thoughts the terrors of the Law, the strictness of the last Account, and the endless unsufferable torments of Hell-fire. Sometime,
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Sometimes he disableth them, and weakneth the arm of flesh wherein they trusted, so as they want power to their will; as here he dealth with Abimelech. And sundry other ways he hath, more than we are able to search into, whereby he layeth a restraint upon men,
Sometime he disableth them, and weakeneth the arm of Flesh wherein they trusted, so as they want power to their will; as Here he deals with Abimelech. And sundry other ways he hath, more than we Are able to search into, whereby he Layeth a restraint upon men,
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and keepeth them back from many sins and mischiefs, at least from the extremity of many sins and mischiefs, whereunto otherwise Nature and Temptation would carry them with a strong current.
and Keepeth them back from many Sins and mischiefs, At least from the extremity of many Sins and mischiefs, whereunto otherwise Nature and Temptation would carry them with a strong current.
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Not to speak yet of that sweet, and of all other the most blessed and powerful restraint which is wrought in us by the Spirit of Sanctification, renewing the soul,
Not to speak yet of that sweet, and of all other the most blessed and powerful restraint which is wrought in us by the Spirit of Sanctification, renewing the soul,
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In the mean time, that there is something or other, that restraineth men from doing some evils, unto which they have not only a natural proneness, but perhaps withal an actual desire and purpose;
In the mean time, that there is something or other, that restraineth men from doing Some evils, unto which they have not only a natural proneness, but perhaps withal an actual desire and purpose;
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might be shewn by a world of instances: but because every mans daily experience can abundantly furnish him with some, we will therefore content our selves with the fewer, Laban meant no good to Iacob, when taking his Brethren with him, he pursued after him seven days journey in an hostile manner:
might be shown by a world of instances: but Because every men daily experience can abundantly furnish him with Some, we will Therefore content our selves with the fewer, Laban meant no good to Iacob, when taking his Brothers with him, he pursued After him seven days journey in an hostile manner:
and he had power to his will, to have done Iacob a mischief, Iacob being but imbellis turba, no more but himself, his wives and his little ones, with his flocks and herds,
and he had power to his will, to have done Iacob a mischief, Iacob being but imbellis turba, no more but himself, his wives and his little ones, with his flocks and herds,
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Take thou heed that thou speak not to Jacob either good or bad: ] See the story in Gen. 31. The same Iacob had a Brother, as unkind as that Uncle, nay, much more despitefully bent against him than he;
Take thou heed that thou speak not to Jacob either good or bad: ] See the story in Gen. 31. The same Iacob had a Brother, as unkind as that Uncle, nay, much more despitefully bent against him than he;
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and then I will slay my Brother Jacob;) and although the Mother well hoped, that some few days time and absence would appease the fury of Esau, and all should be forgotten;
and then I will slay my Brother Jacob;) and although the Mother well hoped, that Some few days time and absence would appease the fury of Esau, and all should be forgotten;
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which cast Iacob into a terrible fear, and much distressed he was, good man, and glad to use the best wit he had, by dividing his Companies, to provide for the safety at least of some part of his charge.
which cast Iacob into a terrible Fear, and much distressed he was, good man, and glad to use the best wit he had, by dividing his Companies, to provide for the safety At least of Some part of his charge.
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And yet behold at the encounter, no use at all of the 400 men, unless to be spectators and witnesses of the joyful embraces and kind loving complements that passed between the two brothers, in the liberal offers and modest refusals each of others courtesies;
And yet behold At the encounter, no use At all of the 400 men, unless to be spectators and Witnesses of the joyful embraces and kind loving compliments that passed between the two Brother's, in the liberal offers and modest refusals each of Others courtesies;
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in the 32 and 33 of Genesis. A good Probatum of that Observation of Solomon, When a mans ways please the Lord, he maketh even his enemies to be at peace with him.
in the 32 and 33 of Genesis. A good Probatum of that Observation of Solomon, When a men ways please the Lord, he makes even his enemies to be At peace with him.
and great promotions in reversion, if he would come over to him and curse Israel; had both Covetousness and Ambition enough in him to make him bite: so that he was not only willing, but even desirous, to satisfie the King; for he loved the wages of unrighteousness with his heart,
and great promotions in reversion, if he would come over to him and curse Israel; had both Covetousness and Ambition enough in him to make him bite: so that he was not only willing, but even desirous, to satisfy the King; for he loved the wages of unrighteousness with his heart,
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But when his eyes were opened to behold Israel, and his mouth open that he must now pronounce something upon Israel: though his eyes were full of Envy, and his heart of Cursing, yet God put a parable of Blessing into his mouth:
But when his eyes were opened to behold Israel, and his Mouth open that he must now pronounce something upon Israel: though his eyes were full of Envy, and his heart of Cursing, yet God put a parable of Blessing into his Mouth:
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neither may we doubt in the second place, that every such restraint, by what second and subordinate means soever it be furthered, is yet the proper work of God, as proceeding from,
neither may we doubt in the second place, that every such restraint, by what second and subordinate means soever it be furthered, is yet the proper work of God, as proceeding from,
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because the Lord thy God loved thee, Deut. 23. It was God then that turned Balaam 's curse into a blessing, and it was the same God, that turned Laban 's revengeful thoughts into a friendly Expostulation; and it was the same God, that turned Esau 's inveterate malice into a kind brotherly congratulation. He that hath set bounds to the Sea, which,
Because the Lord thy God loved thee, Deuteronomy 23. It was God then that turned balaam is curse into a blessing, and it was the same God, that turned Laban is revengeful thoughts into a friendly Expostulation; and it was the same God, that turned Esau is inveterate malice into a kind brotherly congratulation. He that hath Set bounds to the Sea, which,
) and did command the waters of the Red Sea to stay their course, and stand up as on heaps; and by his power could enforce the waters of the River Iordan, to run quite against the Current up the Channel;
) and did command the waters of the Read Sea to stay their course, and stand up as on heaps; and by his power could enforce the waters of the River Iordan, to run quite against the Current up the Channel;
as to make it serviceable to his ends, and to turn it to his glory: but look whatsoever wrath and fierceness there is in the heart of a man, over and above so much as will serve for those his eternal purposes, all that surplusage, that overplus and remainder whatsoever it be he will gird;
as to make it serviceable to his ends, and to turn it to his glory: but look whatsoever wrath and fierceness there is in the heart of a man, over and above so much as will serve for those his Eternal Purposes, all that surplusage, that overplus and remainder whatsoever it be he will gird;
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how vigorous, and stirring, and active it is, and how it carrieth us headlongly with full speed into all manner of evil, As the horse rusheth into the battel;
how vigorous, and stirring, and active it is, and how it Carrieth us headlongly with full speed into all manner of evil, As the horse Rushes into the battle;
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as Cain did Abel; and every man defile his sister, as Amnon did Thamar; and every man oppress his inferiour, as Ahab did Naboth, and every man supplant his betters, as Zibah did Mephibosheth; and ever man betray his Master, as Iudas did Christ:
as Cain did Abel; and every man defile his sister, as Amnon did Tamar; and every man oppress his inferior, as Ahab did Naboth, and every man supplant his betters, as Zibah did Mephibosheth; and ever man betray his Master, as Iudas did christ:
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and to whose powerful assistance we owe it, if we do any good (for it is he that setteth us on; ) and to his powerful restraint, if we eschew any evil (for it is he that keepeth us off.) Therefore I also with-held thee from sinning against me.
and to whose powerful assistance we owe it, if we do any good (for it is he that sets us on;) and to his powerful restraint, if we eschew any evil (for it is he that Keepeth us off.) Therefore I also withheld thee from sinning against me.
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The special and renewing Grace is indeed and so incomparably more excellent, that in comparison thereof the other is not worthy to be called by the name of Grace, if we would speak properly and exactly;
The special and renewing Grace is indeed and so incomparably more excellent, that in comparison thereof the other is not worthy to be called by the name of Grace, if we would speak properly and exactly;
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but yet the word [ Grace ] may not unfitly be so extended, as to reach to every act of Gods providence, whereby at any time he restraineth men from doing those evils, which otherwise they would do;
but yet the word [ Grace ] may not unfitly be so extended, as to reach to every act of God's providence, whereby At any time he restraineth men from doing those evils, which otherwise they would do;
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of God, of themselves, of others. First, in respect of God, every restraint from sin, may be called Grace; inasmuch as it proceedeth ex mero motu, from the meer good will and pleasure of God, without any cause, motive,
of God, of themselves, of Others. First, in respect of God, every restraint from since, may be called Grace; inasmuch as it Proceedeth ex mero motu, from the mere good will and pleasure of God, without any cause, motive,
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Issuing therefore, not at all from the powers of Nature, but from the free pleasure of God, as a beam of his merciful providence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselves: because,
Issuing Therefore, not At all from the Powers of Nature, but from the free pleasure of God, as a beam of his merciful providence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselves: Because,
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yet it is some favour to them more than they have deserved, that by this means their sins (what in number, what in weight ) are so much lesser, than otherwise they would have been;
yet it is Some favour to them more than they have deserved, that by this means their Sins (what in number, what in weight) Are so much lesser, than otherwise they would have been;
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and he doth it out of this very consideration, that they are thereby prevented from committing many sins, which if God should have lent them a longer time, they would have committed. If his observation be sound;
and he does it out of this very consideration, that they Are thereby prevented from committing many Sins, which if God should have lent them a longer time, they would have committed. If his observation be found;
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for by the one, he giveth him so much longer time for repentance, which is one Mercy; and by the other, he preventeth so much of the increase of his sin, which is another Mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing evil, God intendeth,
for by the one, he gives him so much longer time for Repentance, which is one Mercy; and by the other, he preventeth so much of the increase of his since, which is Another Mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing evil, God intends,
So that the restraining of mens corrupt purposes and affections proceedeth from that NONLATINALPHABET, (as the Apostle somewhere calleth it) that love of God to mankind, whereby he willeth their preservation: and might therefore in that respect bear the name of grace, though there should be no good at all intended thereby to the Persons so restrained.
So that the restraining of men's corrupt Purposes and affections Proceedeth from that, (as the Apostle somewhere calls it) that love of God to mankind, whereby he wills their preservation: and might Therefore in that respect bear the name of grace, though there should be no good At all intended thereby to the Persons so restrained.
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God here restrained Abimelech; as elsewhere he did Laban, and Esau, and Balaam, and others not so much for their own sakes, though perhaps sometimes that also;
God Here restrained Abimelech; as elsewhere he did Laban, and Esau, and balaam, and Others not so much for their own sakes, though perhaps sometime that also;
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He reproved even Kings, by restraining their power, as here Abimelech; but it was for their sakes still, that so Sarah his anointed might not be touched,
He reproved even Kings, by restraining their power, as Here Abimelech; but it was for their sakes still, that so Sarah his anointed might not be touched,
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and might do. 2. That they do not, it is from Gods restraint, who with-holdeth them. 3. That restraint is an act of his merciful providence, and may therefore bear the name of Grace: in respect of God, who freely giveth it;
and might do. 2. That they do not, it is from God's restraint, who withholdeth them. 3. That restraint is an act of his merciful providence, and may Therefore bear the name of Grace: in respect of God, who freely gives it;
The Inferences we are to raise from the Premisses for our Christian Practice and comfort, are of two sorts: for so much as they may arise from the consideration of Gods Restraining Grace, either as it may lye upon other men, or as it may lye upon our selves.
The Inferences we Are to raise from the Premises for our Christian Practice and Comfort, Are of two sorts: for so much as they may arise from the consideration of God's Restraining Grace, either as it may lie upon other men, or as it may lie upon our selves.
First, From the consideration of Gods restraint upon others; the Church, and Children, and servants of God may learn, to whom they owe their preservation, even to the power and goodness of their God, in restraining the fury of his and their enemies.
First, From the consideration of God's restraint upon Others; the Church, and Children, and Servants of God may Learn, to whom they owe their preservation, even to the power and Goodness of their God, in restraining the fury of his and their enemies.
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or in part, either to the sheep in whom thereis no help, or to the Wolf in whom there is no mercy; but it must be imputed all and wholly to the good care of the shepherd, in safe-guarding his sheep, in keeping off the Wolf: so for our safety and preservation in the midst,
or in part, either to the sheep in whom There is no help, or to the Wolf in whom there is no mercy; but it must be imputed all and wholly to the good care of the shepherd, in safeguarding his sheep, in keeping off the Wolf: so for our safety and preservation in the midst,
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indeed they are Miracles: if things strange, and above, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scripture, of Daniel cast into the Den among the Lions, and not touched; of the three Children walking in the midst of the fiery furnace, and not scorched; of a viper fastning upon Pauls hand, and no harm following:
indeed they Are Miracles: if things strange, and above, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scripture, of daniel cast into the Den among the Lions, and not touched; of the three Children walking in the midst of the fiery furnace, and not scorched; of a viper fastening upon Paul's hand, and no harm following:
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we are stricken with some amazement, at the consideration of these strange and supernatural accidents; and these we all confess to be miraculous escapes.
we Are stricken with Some amazement, At the consideration of these strange and supernatural accidents; and these we all confess to be miraculous escapes.
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Yet such Miracles as these, and such escapes, God worketh daily in our preservation: notwithstanding we live encompassed with so many fire-brands of hell, such herds of ravening Wolves, and Lions, and Tygers, and such numerous generations of vipers: I mean wicked and ungodly men, the spawn of the old Serpent, who have it by kind from their father, to thirst after the destruction of the Saints and servants of God; and to whom it is as natural so to do,
Yet such Miracles as these, and such escapes, God works daily in our preservation: notwithstanding we live encompassed with so many firebrands of hell, such herds of ravening Wolves, and Lions, and Tigers, and such numerous generations of vipers: I mean wicked and ungodly men, the spawn of the old Serpent, who have it by kind from their father, to thirst After the destruction of the Saints and Servants of God; and to whom it is as natural so to do,
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O that men would therefore praise the Lord for this his goodness, and daily declare these his grea• wonders, which he daily doth for the children of men.
Oh that men would Therefore praise the Lord for this his Goodness, and daily declare these his grea• wonders, which he daily does for the children of men.
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Good nature! alas where is it? Since Adam fell, there was never any such thing in rerum natura: if there be any good thing in any man, it is all from Grace; Nature is all naught,
Good nature! alas where is it? Since Adam fell, there was never any such thing in rerum Nature: if there be any good thing in any man, it is all from Grace; Nature is all nought,
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But the very truth is, set grace aside, (I mean all grace, both renewing and restraining grace) there is no more good nature in any man than there was in Cain and in Iudas. That thing, which we use to call good nature, is indeed but a subordinate means or instrument, whereby God restraineth some men more than others from their birth, and special constitution from sundry outragious exorbitances,
But the very truth is, Set grace aside, (I mean all grace, both renewing and restraining grace) there is no more good nature in any man than there was in Cain and in Iudas. That thing, which we use to call good nature, is indeed but a subordinate means or Instrument, whereby God restraineth Some men more than Others from their birth, and special constitution from sundry outrageous exorbitances,
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thou knowest not what fetters God laid upon him then, nor how he was pleased with those fetters. God might full sore against his will, not only restrain him from doing thee hurt,
thou Knowest not what fetters God laid upon him then, nor how he was pleased with those fetters. God might full soar against his will, not only restrain him from doing thee hurt,
but also constrain him to do thee good: as sometimes he commanded the Ravens to feed Eliah; a bird so unnatural to her young ones, that they might famish for her,
but also constrain him to do thee good: as sometime he commanded the Ravens to feed Elijah; a bird so unnatural to her young ones, that they might famish for her,
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All those forementioned relations came in but upon the bye, and since: whereas the hatred of the wicked against goodness, is of an ancienter date, and hath his root in ( corrupt) Nature: and is therefore of such force, that it maketh void all obligations,
All those forementioned relations Come in but upon the buy, and since: whereas the hatred of the wicked against Goodness, is of an ancienter date, and hath his root in (corrupt) Nature: and is Therefore of such force, that it makes void all obligations,
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at least, let him not trust him more than needs he must, that is an Enemy either to Religion or Honesty. So far as common Humanity, and the necessities of our lawful Occasions and Callings do require, we may have to do with them,
At least, let him not trust him more than needs he must, that is an Enemy either to Religion or Honesty. So Far as Common Humanity, and the necessities of our lawful Occasions and Callings do require, we may have to do with them,
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and rest upon the good providence of God for the success of our affairs even in their hands, not doubting but that God will both restrain them from doing us harm,
and rest upon the good providence of God for the success of our affairs even in their hands, not doubting but that God will both restrain them from doing us harm,
and in compassion to the souls of our Brethren, and for our own good, and the good of humane society, endeavour our selves faithfully the best we can to restrain, and with-hold,
and in compassion to the Souls of our Brothers, and for our own good, and the good of humane society, endeavour our selves faithfully the best we can to restrain, and withhold,
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But for us to put our selves needlesly into their hands, and to hazard our safety upon their faithfulness by way of trust; there is neither wisdom in it, nor warrant for it.
But for us to put our selves needlessly into their hands, and to hazard our safety upon their faithfulness by Way of trust; there is neither Wisdom in it, nor warrant for it.
and this we are sure of, that nothing in the world can preserve us from receiving mischief from them unless God do restrain them. Therefore trust them not.
and this we Are sure of, that nothing in the world can preserve us from receiving mischief from them unless God do restrain them. Therefore trust them not.
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Thirdly, if at any time we see wickedness set alost, bad men grow to be great, or great men shew themselves bad, sinning with an high hand, and an arm stretched out,
Thirdly, if At any time we see wickedness Set alost, bad men grow to be great, or great men show themselves bad, sinning with an high hand, and an arm stretched out,
and God seemeth to strengthen their hand by adding to their greatness, and encreasing their power; if we see the wicked devouring the man that is more righteous than he,
and God seems to strengthen their hand by adding to their greatness, and increasing their power; if we see the wicked devouring the man that is more righteous than he,
The great Leviathans, that take their pastime in the Sea, and with a little stirring of themselves can make the deep to boyl like a pot, and cause a path to shine after them as they go;
The great Leviathans, that take their pastime in the Sea, and with a little stirring of themselves can make the deep to boil like a pot, and cause a path to shine After them as they go;
he can play with them as children do with a bird: he suffereth them to swallow his hook, and to play upon the line, and to roll and tumble them in the waters but anon he striketh the hook through their noses,
he can play with them as children do with a bird: he suffers them to swallow his hook, and to play upon the line, and to roll and tumble them in the waters but anon he striketh the hook through their noses,
and fetcheth them up, and layeth them upon the shore, there to beat themselves without help or remedy, exposed to nothing but shame and contempt. What then if God suffer those that hate him to prosper for the time,
and Fetches them up, and Layeth them upon the shore, there to beatrice themselves without help or remedy, exposed to nothing but shame and contempt. What then if God suffer those that hate him to prosper for the time,
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our comfort is, God can break the Ships of Tarshish, and s•atter the most invincible Armadoes. Say they that hate us be more in number than the hairs of our head:
our Comfort is, God can break the Ships of Tarshish, and s•atter the most invincible Armadas. Say they that hate us be more in number than the hairs of our head:
Fourthly, since this restraint is an act of Gods mercy, whom we should strive to resemble in nothing more than in shewing mercy: let every one of us, in imitation of our Heavenly Father,
Fourthly, since this restraint is an act of God's mercy, whom we should strive to resemble in nothing more than in showing mercy: let every one of us, in imitation of our Heavenly Father,
our comfort is, the very hairs of our head are numbred with him, and without his sufferance not the least hair of our heads shall perish. Say (to imagine the worst) that our Enemies should prevail against us, and they that hate us should be Lords over us for the time:
our Comfort is, the very hairs of our head Are numbered with him, and without his sufferance not the least hair of our Heads shall perish. Say (to imagine the worst) that our Enemies should prevail against us, and they that hate us should be lords over us for the time:
The Assyrian, whose ambition it was to be the Catholick King, and universal Monarch of the World, stiling himself the great King, ( thus saith the great King, the King of Assyria; when he had sent messengers to revile Israel and an Army to besiege and destroy Ierusalem: yet for all his rage he could do them no harm, the Lord brought down the stout heart of the King of Assyria, put a hook in his nose,
The assyrian, whose ambition it was to be the Catholic King, and universal Monarch of the World, styling himself the great King, (thus Says the great King, the King of Assyria; when he had sent messengers to revile Israel and an Army to besiege and destroy Ierusalem: yet for all his rage he could do them no harm, the Lord brought down the stout heart of the King of Assyria, put a hook in his nose,
Nay, he that is indeed the great King over all the children of pride, and hath better title to the stile of most Catholick King than any that ever yet bare it, whose Territories are large as the Earth, and spacious as the Air, I mean the Devil, the Prince of this World;
Nay, he that is indeed the great King over all the children of pride, and hath better title to the style of most Catholic King than any that ever yet bore it, whose Territories Are large as the Earth, and spacious as the Air, I mean the devil, the Prince of this World;
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he is so fettered with the chain of Gods power and Providence, that he is not able with all his might and malice, no not though he raise his whole forces and muster up all the powers of darkness and Hell into one band, to do us any harm in our souls, in our bodies, in our children, in our friends in our goods, no not so much as our very Pigs, or any small thing that we have, without the special leave ▪ and sufferance of our good God.
he is so fettered with the chain of God's power and Providence, that he is not able with all his might and malice, no not though he raise his Whole forces and muster up all the Powers of darkness and Hell into one band, to do us any harm in our Souls, in our bodies, in our children, in our Friends in our goods, no not so much as our very Pigs, or any small thing that we have, without the special leave ▪ and sufferance of our good God.
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The Magistrate, the Minister, the Housholder, every other man in his place and calling, should do their best, by rewards, punishments, rebukes, incouragements, admonitions, perswasions, good example,
The Magistrate, the Minister, the Householder, every other man in his place and calling, should do their best, by rewards, punishments, rebukes, encouragements, admonitions, persuasions, good Exampl,
Our first desire should be, and for that we should bend our utmost endeavours, that if it be possible, their hearts might be seasoned with grace and the true fear of God:
Our First desire should be, and for that we should bend our utmost endeavours, that if it be possible, their hearts might be seasoned with grace and the true Fear of God:
but as in other things, where we cannot attain to the full of our first aims, Pulchrum est (as he saith) in secundis tertiisve consistere; so here we may take some contentment in it,
but as in other things, where we cannot attain to the full of our First aims, Pulchrum est (as he Says) in secundis tertiisve consistere; so Here we may take Some contentment in it,
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as some fruit of our labours, in our Callings, if we can but wean them from gross disorders: and reduce them from extremely debaucht courses to some good measure of Civility. It ought not to be, it is not our desire, to make men Hypocrites; and a meer Civil man is no better:
as Some fruit of our labours, in our Callings, if we can but wean them from gross disorders: and reduce them from extremely debauched courses to Some good measure of Civility. It ought not to be, it is not our desire, to make men Hypocrites; and a mere Civil man is no better:
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yet to us, that cannot judge but by the outward behaviour, it is less grief when men are Hypocrites, than when they are Prophane. Our first aim is, to make you good: yet some rejoycing it is to us,
yet to us, that cannot judge but by the outward behaviour, it is less grief when men Are Hypocrites, than when they Are Profane. Our First aim is, to make you good: yet Some rejoicing it is to us,
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if instead of planting Grace, we can but root out Vice: if instead of the power of godliness in the reformation of the inner man, we can but bring you to some tolerable stayedness in the conformity of the outward man. If we can but do this,
if instead of planting Grace, we can but root out Vice: if instead of the power of godliness in the Reformation of the inner man, we can but bring you to Some tolerable sadness in the conformity of the outward man. If we can but do this,
For hereby, first, mens sins are both less and fewer: and that secondly, abateth somewhat both of the number and weight of their stripes, and maketh their punishment the easier:
For hereby, First, Mens Sins Are both less and fewer: and that secondly, abateth somewhat both of the number and weight of their stripes, and makes their punishment the Easier:
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and thirdly, there is less scandal done to Religion; which receiveth not so much soil and dis-reputation by close hypocrisie, as by lewd and open prophaneness: Fourthly, the Kingdom of Satan is diminished, though not directly in the strength, for he loseth never a Subject by it:
and Thirdly, there is less scandal done to Religion; which receives not so much soil and disreputation by close hypocrisy, as by lewd and open profaneness: Fourthly, the Kingdom of Satan is diminished, though not directly in the strength, for he loses never a Subject by it:
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it may please God these sorry beginnings may be the fore-runners of more blessed and more solid graces. My meaning is not, that these Moral restraints of our wild corruption, can either actually or but vertually prepare, dispose,
it may please God these sorry beginnings may be the forerunners of more blessed and more solid graces. My meaning is not, that these Moral restraints of our wild corruption, can either actually or but virtually prepare, dispose,
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or have in them Virtutem seminalem, any natural power which by ordinary help may be cherished and improved so far as an Egg may be hatched into a Bird, and a kernel sprout and grow into a tree; (far be it from us to harbour any such Pelagian conceits;) but this I say, that God, being a God of Order, doth not ordinarily work but in order, and by degrees, bringing men from the one extreme to the other by middle courses:
or have in them Virtutem seminalem, any natural power which by ordinary help may be cherished and improved so Far as an Egg may be hatched into a Bird, and a kernel sprout and grow into a tree; (Far be it from us to harbour any such Pelagian conceits;) but this I say, that God, being a God of Order, does not ordinarily work but in order, and by Degrees, bringing men from the one extreme to the other by middle courses:
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and therefore seldom bringeth a man from the wretchedness of forlorn nature to the blessed estate of saving grace, but where first by his restraining grace in some good measure he doth correct nature, and moralize it.
and Therefore seldom brings a man from the wretchedness of forlorn nature to the blessed estate of Saving grace, but where First by his restraining grace in Some good measure he does correct nature, and moralise it.
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Do you then that are Magistrates, do we that are Ministers, let all Fathers, Masters, and others whatsoever, by wholsom severity (if fairer courses will not reclaim them) deter audacious persons from offending, break those that are under our charge of their wills and wilfulness, restrain them from lewd and licentious practices and company, not suffer sin upon them for want of reproving them in due and seasonable sort, snatch them out of the fire,
Do you then that Are Magistrates, do we that Are Ministers, let all Father's, Masters, and Others whatsoever, by wholesome severity (if Fairer courses will not reclaim them) deter audacious Persons from offending, break those that Are under our charge of their wills and wilfulness, restrain them from lewd and licentious practices and company, not suffer since upon them for want of reproving them in due and seasonable sort, snatch them out of the fire,
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he will set in graciously, and begin to do his part, in their perfect conversion. If by our good care, they may be made to forbear swearing, and •ursing and blaspheming;
he will Set in graciously, and begin to do his part, in their perfect conversion. If by our good care, they may be made to forbear swearing, and •ursing and blaspheming;
and so it may be said of other sins and duties. I could willingly inlarge all these points of Inferences, but that there are yet behind sundry other good Uses, to be made of this restraining Grace of God, considered as it may lye upon our selves; and therefore I now pass on to them.
and so it may be said of other Sins and duties. I could willingly enlarge all these points of Inferences, but that there Are yet behind sundry other good Uses, to be made of this restraining Grace of God, considered as it may lie upon our selves; and Therefore I now pass on to them.
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if at any time, when we see any of our brethren fall into some sin, from which by the good hand of God upon us we have been hitherto preserved, we then feel this swelling begin to rise in us, as sometimes it will do:
if At any time, when we see any of our brothers fallen into Some since, from which by the good hand of God upon us we have been hitherto preserved, we then feel this swelling begin to rise in us, as sometime it will do:
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the point already delivered may stand us in good stead, to prick the bladder of our pride, and to let out some of that windy vanity; by considering, that this our forbearance of evil, wherein we seem to excel our brother, it not from nature, but from grace; not from our selves, but from God.
the point already Delivered may stand us in good stead, to prick the bladder of our pride, and to let out Some of that windy vanity; by considering, that this our forbearance of evil, wherein we seem to excel our brother, it not from nature, but from grace; not from our selves, but from God.
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And here a little let me close with thee, whosoever thou art, that pleasest thy self with odious comparisons, and standest so much upon terms of betterness; Thou art neither extortioner, nor adulterer, drunkard, nor swearer, thief, slanderer, nor murtherer; as such and such are.
And Here a little let me close with thee, whosoever thou art, that pleasest thy self with odious comparisons, and Standest so much upon terms of betterness; Thou art neither extortioner, nor adulterer, drunkard, nor swearer, thief, slanderer, nor murderer; as such and such Are.
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To let thee see thou art a Pharisee, do but give me a direct answer, without shifting or mincing, to that Question of St. Paul, Quis te discrevit? Who hath made thee to differ from another? Was it God, or thy self, or both together? If thou sayest, It was God; thou art a dissembler, and thy boasting hath already confuted thee:
To let thee see thou art a Pharisee, do but give me a Direct answer, without shifting or mincing, to that Question of Saint Paul, Quis te discrevit? Who hath made thee to differ from Another? Was it God, or thy self, or both together? If thou Sayest, It was God; thou art a dissembler, and thy boasting hath already confuted thee:
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why dost thou glory, as if thou hadst not received it? If thou sayest it was from thy self; what Pharisee could have assumed more? All the shift thou hast, is to say, it was God indeed that made the difference, but he saw something in thee for which he made thee to differ: thou acknowledgest his restraint in part,
why dost thou glory, as if thou Hadst not received it? If thou Sayest it was from thy self; what Pharisee could have assumed more? All the shift thou hast, is to say, it was God indeed that made the difference, but he saw something in thee for which he made thee to differ: thou acknowledgest his restraint in part,
And from thy brothers fall, besides compassioning forlorn Nature in him, make a quite contrary use unto thy self; even to humble thee thereby with such like thoughts as these, Considering thy self, lest thou also be tempted, [ Am I any better than he? Of better mold than he? Or better tempered than he? Am not I a Child of the same Adam, a vessel of the same clay, a chip of the same block, with him? Why then should I be high-minded, when I see him fallen before me? Why should I not rather fear, lest my foot slip, as well as his hath done? I have much cause with all thankfulness to bless God for his good Providence over me, in not suffering me to fall into this sin hitherto:
And from thy Brother's fallen, beside compassioning forlorn Nature in him, make a quite contrary use unto thy self; even to humble thee thereby with such like thoughts as these, Considering thy self, lest thou also be tempted, [ Am I any better than he? Of better mould than he? Or better tempered than he? Am not I a Child of the same Adam, a vessel of the same clay, a chip of the same block, with him? Why then should I be High-minded, when I see him fallen before me? Why should I not rather Fear, lest my foot slip, as well as his hath done? I have much cause with all thankfulness to bless God for his good Providence over me, in not suffering me to fallen into this since hitherto:
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and with all humility to implore the continuance of his gracious assistance for the future, without which I am not able to avoid this or any other evil. ]
and with all humility to implore the Continuance of his gracious assistance for the future, without which I am not able to avoid this or any other evil. ]
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Oh how oft have we plotted, and projected, and contrived a course for the expedition of our, perhaps ambitious, perhaps covetous, perhaps malicious, perhaps voluptuous designs:
O how oft have we plotted, and projected, and contrived a course for the expedition of our, perhaps ambitious, perhaps covetous, perhaps malicious, perhaps voluptuous designs:
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when he hath plucked us away, as he plucked Lot out of Sodom, by affrightments of natural Conscience, by apprehensions of dangers, by taking away the opportunities, by ministring impediments, by shortning our power, by sundry other means? Have we now blessed the name of God for affording us these gracious means of prevention and restraint? Nay, have we not rather been enraged thereat,
when he hath plucked us away, as he plucked Lot out of Sodom, by affrightments of natural Conscience, by apprehensions of dangers, by taking away the opportunities, by ministering impediments, by shortening our power, by sundry other means? Have we now blessed the name of God for affording us these gracious means of prevention and restraint? Nay, have we not rather been enraged thereat,
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and taken it with much impatience, that we should be so crossed in the pursuit of our vain and sinful desires and purposes? As way-ward children cry and take pet,
and taken it with much impatience, that we should be so crossed in the pursuit of our vain and sinful Desires and Purposes? As wayward children cry and take pet,
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when the Nurse snatcheth a knife from them, wherewith they might perhaps cut their fingers, perhaps haggle their throats; or putteth them back from the wells mouth when they are ready, with catching at Babies in the water, to tip over:
when the Nurse snatches a knife from them, wherewith they might perhaps Cut their fingers, perhaps haggle their throats; or putteth them back from the wells Mouth when they Are ready, with catching At Babies in the water, to tip over:
and as that merry mad man in the Poet, was in good earnest angry with his Friends for procuring him to be cured of his madness, wherein he so much pleased himself,
and as that merry mad man in the Poet, was in good earnest angry with his Friends for procuring him to be cured of his madness, wherein he so much pleased himself,
We that are Christians, had need pray unto the God of Heaven, that he would not give us up into the hands of our professed Enemies: [ and to pray unto God, that he would not deliver us over into the hands of our false-hearted Friends: but there is another prayer yet more needful,
We that Are Christians, had need pray unto the God of Heaven, that he would not give us up into the hands of our professed Enemies: [ and to pray unto God, that he would not deliver us over into the hands of our False-hearted Friends: but there is Another prayer yet more needful,
and learn of holy David with what affections to entertain the gracious means he vouchsafeth us of restraint or prevention: as appeareth by his speeches unto Abigail, when she by her Wisdom had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heart, Blessed •e the Lord God of Israel that sent thee this day to meet me;
and Learn of holy David with what affections to entertain the gracious means he vouchsafeth us of restraint or prevention: as appears by his Speeches unto Abigail, when she by her Wisdom had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heart, Blessed •e the Lord God of Israel that sent thee this day to meet me;
and from avenging my self with mine own hand, He blessed God as the Cause; and her, as the Instrument; and her discreet behaviour and advice, as the Means of staying his hand from doing that evil, he had vowed with his mouth, and was in his heart purposed to have done.
and from avenging my self with mine own hand, He blessed God as the Cause; and her, as the Instrument; and her discreet behaviour and Advice, as the Means of staying his hand from doing that evil, he had vowed with his Mouth, and was in his heart purposed to have done.
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Thirdly, since we owe our standing to the hand of God, who holdeth us up; without whose restraint we should fall at every turn, and into every temptation:
Thirdly, since we owe our standing to the hand of God, who holds us up; without whose restraint we should fallen At every turn, and into every temptation:
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we cannot but see what need we have to seek to him daily and hourly to with-hold us from falling into those sins, whereinto either our corrupt nature would lead us, or outward occasions draw us.
we cannot but see what need we have to seek to him daily and hourly to withhold us from falling into those Sins, whereinto either our corrupt nature would led us, or outward occasions draw us.
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how weak a thing man is to resist temptation, if God withdraw his support, and leave him but a little to himself. Which made David pray to God that he would keep back his servant from presumptuous sins.
how weak a thing man is to resist temptation, if God withdraw his support, and leave him but a little to himself. Which made David pray to God that he would keep back his servant from presumptuous Sins.
unless God kept him back, he must on, and he must in, and he must in deep, even as far as to presumptuous sins. No man, though he be never so good, hath any assurance,
unless God kept him back, he must on, and he must in, and he must in deep, even as Far as to presumptuous Sins. No man, though he be never so good, hath any assurance,
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as upon his own strength, though it be never so great, that he shall be able to avoid any sin, though it be never so foul. When a Heathen man prayed unto Iupiter, to save him from his Enemies; one that over-heard him would needs mend it with a more needful prayer, that Iupiter would save him from his Friends: he thought they might do him more hurt, because he trusted them;
as upon his own strength, though it be never so great, that he shall be able to avoid any since, though it be never so foul. When a Heathen man prayed unto Iupiter, to save him from his Enemies; one that overheard him would needs mend it with a more needful prayer, that Iupiter would save him from his Friends: he Thought they might do him more hurt, Because he trusted them;
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we do not think, what a man is given over to, that is given over to himself: he is given over to Vile Affections; he is given over to a Reprobate Sense; he is given over to commit all manner of wickedness with greediness. It is the last and fearfullest of all other judgments, and is not usually brought upon men,
we do not think, what a man is given over to, that is given over to himself: he is given over to Vile Affections; he is given over to a Reprobate Sense; he is given over to commit all manner of wickedness with greediness. It is the last and fearfullest of all other Judgments, and is not usually brought upon men,
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Let us therefore pray faithfully and fervently unto God, as Christ himself hath taught us, that he would not, by leaving us unto our selves, lead us into temptation, but by his gracious and powerful support deliver us from all those evils, from which we have no power at all to deliver our selves.
Let us Therefore pray faithfully and fervently unto God, as christ himself hath taught us, that he would not, by leaving us unto our selves, led us into temptation, but by his gracious and powerful support deliver us from all those evils, from which we have no power At all to deliver our selves.
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Lastly, since this Restraint, whereof we have spoken, may be but a common Grace, and can give us no sound nor solid comfort if it be but a bare Restraint, and no more:
Lastly, since this Restraint, whereof we have spoken, may be but a Common Grace, and can give us no found nor solid Comfort if it be but a bore Restraint, and no more:
yet we should not rest, nor think our selves safe enough, till we have a well-grounded assurance, that we are possessed of an higher and a better Grace,
yet we should not rest, nor think our selves safe enough, till we have a wellgrounded assurance, that we Are possessed of an higher and a better Grace,
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even the grace of sanctification. For that will hold out against temptations, where this may fail. We may deceive our selves then, (and thousands in the world do so deceive themselves:) if upon our abstaining from sins, from which God with-holdeth us, we presently conclude our selves to be in the state of grace, and to have the power of godliness, and the spirit of sanctification.
even the grace of sanctification. For that will hold out against temptations, where this may fail. We may deceive our selves then, (and thousands in the world do so deceive themselves:) if upon our abstaining from Sins, from which God withholdeth us, we presently conclude our selves to be in the state of grace, and to have the power of godliness, and the Spirit of sanctification.
there are sundry wide differences. They differ first, in their fountain. Renewing Grace springeth from the special love of God towards those that are his in Christ:
there Are sundry wide differences. They differ First, in their fountain. Renewing Grace springs from the special love of God towards those that Are his in christ:
as the hand or tongue, and leave another free, as the heart or ear: Renewing grace worketh upon All in some measure, sanctifieth the whole man, Body, and soul, and spirit, with all the parts and faculties of each.
as the hand or tongue, and leave Another free, as the heart or ear: Renewing grace works upon All in Some measure, Sanctifieth the Whole man, Body, and soul, and Spirit, with all the parts and faculties of each.
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For the Object; Renewing grace may with-hold a man from one sin, and give him scope to another: Restraining grace carrieth an equal and just respect to all Gods Commandments.
For the Object; Renewing grace may withhold a man from one since, and give him scope to Another: Restraining grace Carrieth an equal and just respect to all God's commandments.
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Thirdly, they differ in their Ends. Restraining Grace is so intended chiefly for the good of humane society, especially of the Church of God, and of the members thereof;
Thirdly, they differ in their Ends. Restraining Grace is so intended chiefly for the good of humane society, especially of the Church of God, and of the members thereof;
as that indifferently it may, or may not, do good to the Receiver; but Renewing Grace is especially intended for the Salvation of the Receiver, though Ex consequenti it do good also unto others.
as that indifferently it may, or may not, do good to the Receiver; but Renewing Grace is especially intended for the Salvation of the Receiver, though Ex consequenti it do good also unto Others.
as it had before and after, although by the greater power of God, the natural power of it was then suspended from working upon them. The Lions that spared Daniel were Lions still,
as it had before and After, although by the greater power of God, the natural power of it was then suspended from working upon them. The Lions that spared daniel were Lions still,
albeit God stopped their mouths for that time, that they should not hurt him: but that there was no change made in their natural disposition, appeareth by their entertainment of their next guests, whom they devoured with all greediness, breaking their bones before they came to the ground.
albeit God stopped their mouths for that time, that they should not hurt him: but that there was no change made in their natural disposition, appears by their entertainment of their next guests, whom they devoured with all greediness, breaking their bones before they Come to the ground.
their heart still remaining unsanctified, and their natural corruption undiminished. Whereas the renewing and sanctifying grace of God, by a real change of a Lion maketh a Lamb; altereth the natural disposition of the soul, by draining out some of the corruption; begetteth a new heart, a new spirit, new habits, new qualities, new dispositions, new thoughts, new desires; maketh a new man, in every part and faculty compleatly New. Content not thy self then with a bare forbearance of sin,
their heart still remaining unsanctified, and their natural corruption undiminished. Whereas the renewing and sanctifying grace of God, by a real change of a lion makes a Lamb; altereth the natural disposition of the soul, by draining out Some of the corruption; begetteth a new heart, a new Spirit, new habits, new qualities, new dispositions, new thoughts, new Desires; makes a new man, in every part and faculty completely New. Content not thy self then with a bore forbearance of since,
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and will, and affections, to the obedience of Faith and Godliness. So shalt thou not only be restrained from sinning against God, as Abimelech here was;
and will, and affections, to the Obedience of Faith and Godliness. So shalt thou not only be restrained from sinning against God, as Abimelech Here was;
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Which Grace, and Faith, and Salvation, the same Almighty God, the God of Power, and of Peace, bestow upon us all here assembled, With all that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours:
Which Grace, and Faith, and Salvation, the same Almighty God, the God of Power, and of Peace, bestow upon us all Here assembled, With all that in every place call upon the name of jesus christ, our Lord, both theirs and ours:
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To which blessed Father, and blessed Son, with the blessed Spirit, most holy, blessed, and glorious Trinity, be ascribed by us and the whole Church, all the Kingdom, the Power, and the Glory, from this time forth and for ever. Amen. AD POPULUM. The Seventh Sermon.
To which blessed Father, and blessed Son, with the blessed Spirit, most holy, blessed, and glorious Trinity, be ascribed by us and the Whole Church, all the Kingdom, the Power, and the Glory, from this time forth and for ever. Amen. AD POPULUM. The Seventh Sermon.
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THere is not any thing in the World more generally desired than Liberty: nor scarce any thing more generally abused. Insomuch as even that blessed liberty which the eternal Son of God hath purchased for his Spouse the Church,
THere is not any thing in the World more generally desired than Liberty: nor scarce any thing more generally abused. Insomuch as even that blessed liberty which the Eternal Son of God hath purchased for his Spouse the Church,
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and endowed her therewithal, hath in no Age been free from Abuses: whilst some have sinfully neglected their Christian liberty, to their own prejudice;
and endowed her therewithal, hath in no Age been free from Abuses: while Some have sinfully neglected their Christian liberty, to their own prejudice;
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and other some have as sinfully stood upon it, to the prejudice of their brethren. So hardly, through Pride and Ignorance, and other Corruptions that abound in us do we hit upon the golden mean, either in this,
and other Some have as sinfully stood upon it, to the prejudice of their brothers. So hardly, through Pride and Ignorance, and other Corruptions that abound in us do we hit upon the golden mean, either in this,
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but easily swerve into the Vicious Extreams on both hands, declining sometimes into the Defect, and sometimes into the Excess. The Apostles therefore, especially St. Peter, and St. Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true Doctrine, and to direct them in the right use of their Christian liberty, so often in their several Epistles as fit occasion was offered thereunto.
but Easily swerve into the Vicious Extremes on both hands, declining sometime into the Defect, and sometime into the Excess. The Apostles Therefore, especially Saint Peter, and Saint Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true Doctrine, and to Direct them in the right use of their Christian liberty, so often in their several Epistles as fit occasion was offered thereunto.
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Which we may observe them to have done most frequently and fully in those Two Cases, which being very common, are therefore of the greater consequence, viz. the case of Scandal, and the case of Obedience.
Which we may observe them to have done most frequently and Fully in those Two Cases, which being very Common, Are Therefore of the greater consequence, viz. the case of Scandal, and the case of obedience.
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And we may further observe concerning these Two Apostles, that St. Paul usually toucheth upon this Argument of Liberty, as it is to be exercised in the case of Scandal: but St. Peter oftner,
And we may further observe Concerning these Two Apostles, that Saint Paul usually touches upon this Argument of Liberty, as it is to be exercised in the case of Scandal: but Saint Peter oftener,
That being the Apostle of the Circumcision, and so having to deal most with the Iews, who could not brook subjection, but were of all Nations under heaven the most impatient of a foreign yoke; he was therefore the more careful to deliver the doctrine of Christian Liberty to them in such a manner,
That being the Apostle of the Circumcision, and so having to deal most with the Iews, who could not brook subjection, but were of all nations under heaven the most impatient of a foreign yoke; he was Therefore the more careful to deliver the Doctrine of Christian Liberty to them in such a manner,
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Wherein after the general exhortations of subduing the lusts that are in their own bosoms, vers. 11. and of ordering their conversation so as might be for their credit and honesty in the sight of others, ver. 12. when he descendeth to more particular duties, he beginneth first with,
Wherein After the general exhortations of subduing the Lustiest that Are in their own bosoms, vers. 11. and of ordering their Conversation so as might be for their credit and honesty in the sighed of Others, ver. 12. when he Descendeth to more particular duties, he begins First with,
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The first Precept he giveth in this kind, is set down with sundry Amplifications and Reasons thereunto belonging, in the next verses before the Text ( submit your selves to every Ordinance of man for the Lords sake:
The First Precept he gives in this kind, is Set down with sundry Amplifications and Reasons thereunto belonging, in the next Verses before the Text (submit your selves to every Ordinance of man for the lords sake:
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) And then he doth by way of Prolepsis, take away an Objection, which he foresaw would readily be made against that and the following Exhortations, from the pretext of Christian liberty: in the words of the Text, ( As free, and not using your liberty for a cloak of maliciousness,
) And then he does by Way of Prolepsis, take away an Objection, which he foresaw would readily be made against that and the following Exhortations, from the pretext of Christian liberty: in the words of the Text, (As free, and not using your liberty for a cloak of maliciousness,
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Conceive the words as spoken in answer to what those new converts might have objected. We have been taught, that the Son of God hath made us free, and then we are free indeed: and so not bound to subject our selves to any Masters and Governours upon Earth, no not to Kings; but much rather bound not to do it, that so we may preserve that freedom which Christ hath purchased for us,
Conceive the words as spoken in answer to what those new converts might have objected. We have been taught, that the Son of God hath made us free, and then we Are free indeed: and so not bound to Subject our selves to any Masters and Governors upon Earth, no not to Kings; but much rather bound not to do it, that so we may preserve that freedom which christ hath purchased for us,
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He telleth them, that being indeed set at liberty by Christ they are not therefore any more to enthral themselves to any living soul or other creature;
He Telleth them, that being indeed Set At liberty by christ they Are not Therefore any more to enthral themselves to any living soul or other creature;
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not to submit to any Ordinance of man as slaves, that is, as if the ordinance it self did by any proper, direct and immediate virtue, bind the conscience. But yet, all this notwithstanding, they might and ought to submit thereunto as the Lords free-men, and in a free manner;
not to submit to any Ordinance of man as slaves, that is, as if the Ordinance it self did by any proper, Direct and immediate virtue, bind the conscience. But yet, all this notwithstanding, they might and ought to submit thereunto as the lords freemen, and in a free manner;
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that is, by a voluntary and uninforced both subjection to their power, and obedience to their lawful commands. They must therefore take heed they use not their liberty for an occasion to the flesh, nor under so fair a title, palliate an evil licentiousness, making that a cloak for their irreverent and undutiful Carriage towards their Superiours. For albeit they be not the servants of men, but of God: and therefore owe no Obedience to men as upon immediate tie of conscience,
that is, by a voluntary and unenforced both subjection to their power, and Obedience to their lawful commands. They must Therefore take heed they use not their liberty for an occasion to the Flesh, nor under so fair a title, palliate an evil licentiousness, making that a cloak for their irreverent and undutiful Carriage towards their Superiors. For albeit they be not the Servants of men, but of God: and Therefore owe no obedience to men as upon immediate tie of conscience,
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yet for his sake, and out of the conscience of that Obedience which they owe to his command of honouring of father and mother, and of being subject to the higher powers, they ought to give unto them such honour and obedience, as of right belongeth unto them according to the eminency of their high places. ( As free, and not using your liberty for a cloak of maliciousness,
yet for his sake, and out of the conscience of that obedience which they owe to his command of honouring of father and mother, and of being Subject to the higher Powers, they ought to give unto them such honour and Obedience, as of right belongeth unto them according to the eminency of their high places. (As free, and not using your liberty for a cloak of maliciousness,
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From which words thus paraphrased, I gather Three Observations: all concerning our Christian Liberty, in that branch of it especially which respecteth human• Ordinances, and the use of the creatures, and of all indifferent things. Either 1. in the Existence of it, [ As free, ] or 2. in the Exercise of it, [ And not using your liberty for a cloak of maliciousness ] or 3. in the End of it, [ but as the servants of God. ] The first Observation this;
From which words thus paraphrased, I gather Three Observations: all Concerning our Christian Liberty, in that branch of it especially which respecteth human• Ordinances, and the use of the creatures, and of all indifferent things. Either 1. in the Existence of it, [ As free, ] or 2. in the Exercise of it, [ And not using your liberty for a cloak of maliciousness ] or 3. in the End of it, [ but as the Servants of God. ] The First Observation this;
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Now then to the several points in that order as I have proposed them, and as they lie in the Text: [ NONLATINALPHABET, As free. ] Which words have manifest reference to the Exhortation delivered Three Verses before the Text;
Now then to the several points in that order as I have proposed them, and as they lie in the Text: [, As free. ] Which words have manifest Referente to the Exhortation Delivered Three Verses before the Text;
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yet so as that the force of them stretcheth to the Exhortations also contained in the Verses next after the Text. Submit your selves to publick Governours both supreme and subordinate;
yet so as that the force of them Stretcheth to the Exhortations also contained in the Verses next After the Text. Submit your selves to public Governors both supreme and subordinate;
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and more nearly pertinent to the points proposed) to discover at large the Nature, and Parts, and Causes, and Effects, and Adjuncts; that we might the better understand the amplitude of that power which Christ hath setled upon his Church, and thence learn to be the more careful to preserve it.
and more nearly pertinent to the points proposed) to discover At large the Nature, and Parts, and Causes, and Effects, and Adjuncts; that we might the better understand the amplitude of that power which christ hath settled upon his Church, and thence Learn to be the more careful to preserve it.
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it shall therefore suffice us to know, that as the other branches of our liberty, whether of glory or grace; whether from the guilt of sin in our justification, or from the dominion of sin in our sanctification, with the several appendices and appurtenances to any of them:
it shall Therefore suffice us to know, that as the other branches of our liberty, whither of glory or grace; whither from the guilt of since in our justification, or from the dominion of since in our sanctification, with the several Appendices and appurtenances to any of them:
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and is therefore usually called by the name of Christian liberty. Secondly, is revealed unto us outwardly in the preaching of the Gospel of God and of Christ, which is therefore called the Law of liberty. And thirdly, is conveyed unto us inwardly and effectually by the Operation of the Spirit of God and of Christ, which is therefore called a free spirit (O stablish thou me with thy free spirit) because, where the spirit of the Lord is, there is liberty, 2 Cor. 3. 17.
and is Therefore usually called by the name of Christian liberty. Secondly, is revealed unto us outwardly in the preaching of the Gospel of God and of christ, which is Therefore called the Law of liberty. And Thirdly, is conveyed unto us inwardly and effectually by the Operation of the Spirit of God and of christ, which is Therefore called a free Spirit (Oh establish thou me with thy free Spirit) Because, where the Spirit of the Lord is, there is liberty, 2 Cor. 3. 17.
Now this liberty, so dearly purchased, so clearly revealed, so firmly conveyed; it is our duty to maintain with our utmost strength in all the parts and branches of it,
Now this liberty, so dearly purchased, so clearly revealed, so firmly conveyed; it is our duty to maintain with our utmost strength in all the parts and branches of it,
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and not to suffer our selves either by the devices of other men, or by our own sloth and wilful default to be entangled again with the yoke of bondage.
and not to suffer our selves either by the devices of other men, or by our own sloth and wilful default to be entangled again with the yoke of bondage.
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And namely in this particular branch whereof we now speak, whatsoever serviceable offices we do to any of our brethren, especially to those that are in Authority, we must perform our duty therein with all chearfulness of spirit, and for Conscience sake:
And namely in this particular branch whereof we now speak, whatsoever serviceable Offices we do to any of our brothers, especially to those that Are in authority, we must perform our duty therein with all cheerfulness of Spirit, and for Conscience sake:
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that we neither usurp mastership, nor undergo servitude. A charge given by our Saviour Christ to his Disciples in the former behalf, that they should not be called Rabbi, neither Masters;
that we neither usurp mastership, nor undergo servitude. A charge given by our Saviour christ to his Disciples in the former behalf, that they should not be called Rabbi, neither Masters;
as if Christ or his Apostle had had any purpose therein to slacken those sinews and ligaments, and to dissolve those joynts and contignations, which tie into one body, and clasp into one structure, those many little members and parts, whereof all humane Societies consist:
as if christ or his Apostle had had any purpose therein to slacken those sinews and ligaments, and to dissolve those Joints and contignations, which tie into one body, and clasp into one structure, those many little members and parts, whereof all humane Societies consist:
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and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of Christ, and to the constant doctrine of St. Paul in other places:
and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of christ, and to the constant Doctrine of Saint Paul in other places:
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In Eph. 6. (to omit other places) there are two distinctions implied, the one in the 5. the other in the 7. Verses, both of right good use for reconciling of sundry Texts that seem to contradict one another,
In Ephesians 6. (to omit other places) there Are two Distinctions implied, the one in the 5. the other in the 7. Verses, both of right good use for reconciling of sundry Texts that seem to contradict one Another,
so far as concerneth the flesh; that is, so far as appertaineth to the outward man, and all outward things. But of our spirits, and souls, and consciences;
so Far as concerns the Flesh; that is, so Far as appertaineth to the outward man, and all outward things. But of our spirits, and Souls, and Consciences;
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And therefore (in Mat 23.) Christ forbiddeth the calling of any man upon Earth Father, as well as he doth the calling of any man Master. And both the prohibitions are to be understood alike,
And Therefore (in Mathew 23.) christ forbiddeth the calling of any man upon Earth Father, as well as he does the calling of any man Master. And both the prohibitions Are to be understood alike,
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and not to men; which opposition importeth a second distinction, and that is of Masters, into supreme, and subordinate: those are subordinate Masters, to whom we do service in ordine ad alium, and as under another.
and not to men; which opposition imports a second distinction, and that is of Masters, into supreme, and subordinate: those Are subordinate Masters, to whom we do service in Order ad Alium, and as under Another.
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as our only supreme Sovereign and Absolute Master. But the latter way, it is high sacrilege in any man to challenge, and it is High Treason against the sacred Majesty of God and of Christ for us to yield to any other but them, the mastership, that is;
as our only supreme Sovereign and Absolute Master. But the latter Way, it is high sacrilege in any man to challenge, and it is High Treason against the sacred Majesty of God and of christ for us to yield to any other but them, the mastership, that is;
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we must not understand those Scriptures that forbid either Mastership or Servitude, as if they intended to discharge us from those mutual Obligations, wherein either in nature or civility we stand tied one to another, in the state Oeconomical, Political or Ecclesiastical; as anon it shall further appear:
we must not understand those Scriptures that forbid either Mastership or Servitude, as if they intended to discharge us from those mutual Obligations, wherein either in nature or civility we stand tied one to Another, in the state Economical, Political or Ecclesiastical; as anon it shall further appear:
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but only to beget in us a just care, amidst all the offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in Christ;
but only to beget in us a just care, amid all the Offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in christ;
First, in regard of the trust reposed in us in this behalf. Every honest man taketh himself bound to discharge with faithfulness the trust reposed in him,
First, in regard of the trust reposed in us in this behalf. Every honest man Takes himself bound to discharge with faithfulness the trust reposed in him,
Now these two, the Christian Faith, and the Christian Liberty, are of all other the choicest Jewels, whereof the Lord Jesus Christ hath made his Church the depository.
Now these two, the Christian Faith, and the Christian Liberty, Are of all other the Choicest Jewels, whereof the Lord jesus christ hath made his Church the depository.
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Every man therefore in the Church ought earnestly to contend, as for the maintenance of the Faith, (as St. Iude speaketh) so also for the maintenance of the liberty, which was once delivered to the Saints:
Every man Therefore in the Church ought earnestly to contend, as for the maintenance of the Faith, (as Saint Iude speaks) so also for the maintenance of the liberty, which was once Delivered to the Saints:
And the like obligation lyeth upon us, in respect of this other rich deposition, this NONLATINALPHABET of Christian liberty: for which we shall be answerable to Christ, from whom we received it,
And the like obligation lies upon us, in respect of this other rich deposition, this of Christian liberty: for which we shall be answerable to christ, from whom we received it,
And if by our default, and for want either of care or courage in us ( dolo vel latâ culpâ, as the Lawyers say) we lose or imbezel it (as she said in the Canticles, They made me the keeper of the Vineyard,
And if by our default, and for want either of care or courage in us (Dole vel latâ culpâ, as the Lawyers say) we loose or imbezel it (as she said in the Canticles, They made me the keeper of the Vineyard,
Rather we should put on a resolution (like that of Moses, who would not yield to leave so much as an hoof behind him) not to part with a jot of that liberty wherewith Christ hath entrusted us, by making our selves the servants of men.
Rather we should put on a resolution (like that of Moses, who would not yield to leave so much as an hoof behind him) not to part with a jot of that liberty wherewith christ hath Entrusted us, by making our selves the Servants of men.
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Especially since we cannot so do, Secondly, without manifest wrong to Christ; nor thirdly, without great dishonour to God. Not without wrong to Christ.
Especially since we cannot so do, Secondly, without manifest wrong to christ; nor Thirdly, without great dishonour to God. Not without wrong to christ.
As if he had said, Though it were a great weakness in you to put your selves out of your own power into the power of others, by making your selves their servants: yet if you were your own, there should be no injury done thereby to any third person; but,
As if he had said, Though it were a great weakness in you to put your selves out of your own power into the power of Others, by making your selves their Servants: yet if you were your own, there should be no injury done thereby to any third person; but,
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For to whom we make our selves servants, him we make our Lord and God. The covetous worldling therefore by serving Mammon, maketh Mammon his God: which made St. Paul two several times to set the brand of Idolatry upon covetousness, the covetous man which is an Idolater, Eph. 5. and covetousness which is Idolatry, Col. 3. And the voluptuous Epicure is therefore said to make his belly his God, Phil. 3. because he serveth his own belly, as the phrase is, Rom. 16. Neither can I imagine upon what other ground the Devil should be called the God of this world, than this, that NONLATINALPHABET, the men of this evil world by doing him service do so make a God of him.
For to whom we make our selves Servants, him we make our Lord and God. The covetous worldling Therefore by serving Mammon, makes Mammon his God: which made Saint Paul two several times to Set the brand of Idolatry upon covetousness, the covetous man which is an Idolater, Ephesians 5. and covetousness which is Idolatry, Col. 3. And the voluptuous Epicure is Therefore said to make his belly his God, Philip 3. Because he serves his own belly, as the phrase is, Rom. 16. Neither can I imagine upon what other ground the devil should be called the God of this world, than this, that, the men of this evil world by doing him service do so make a God of him.
For Service is a principal part of that honour that belongeth to God alone, and whereof in his jealousie he will not endure that any part should be given away from him to another:
For Service is a principal part of that honour that belongeth to God alone, and whereof in his jealousy he will not endure that any part should be given away from him to Another:
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Ye see your calling brethren, saith the Apostle, 1 Cor. 1. 26. He would have men take notice of their Christian Calling (it is a holy and a high calling:) that so they might walk worthy of it,
You see your calling brothers, Says the Apostle, 1 Cor. 1. 26. He would have men take notice of their Christian Calling (it is a holy and a high calling:) that so they might walk worthy of it,
of the three degrees whereof that is esteemed the greatest, ( maxima diminutio capitis ) which is with loss of liberty. Leo the Emperour therefore by special and severe constitution (as you may see it in The Novels ) forbad all Freemen within the Empire the sale of their liberties; calling it facinus in those that were so presumptuous as to buy them,
of the three Degrees whereof that is esteemed the greatest, (maxima Diminution capitis) which is with loss of liberty. Leo the Emperor Therefore by special and severe constitution (as you may see it in The Novels) forbade all Freemen within the Empire the sale of their Liberties; calling it facinus in those that were so presumptuous as to buy them,
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And if he justly censured them as men of abject minds, that would for any consideration in the world willingly forego their civil and Roman liberty; what flatness of spirit possesseth us,
And if he justly censured them as men of abject minds, that would for any consideration in the world willingly forego their civil and Roman liberty; what flatness of Spirit Possesses us,
Whereby, besides the dishonour, we do also (which is the fifth Reason, and whereunto I will add no more) with our own hands pull upon our own heads a great deal of unnecessary cumber. For whereas we might draw an easie yoke, carry a light burden, observe commandments that are not grievous, and so live at much hearts-ease in the service of God and of Christ:
Whereby, beside the dishonour, we do also (which is the fifth Reason, and whereunto I will add no more) with our own hands pull upon our own Heads a great deal of unnecessary cumber. For whereas we might draw an easy yoke, carry a Light burden, observe Commandments that Are not grievous, and so live At much Heart's ease in the service of God and of christ:
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by putting our selves into the service of men, we thrust our necks into a hard yoke of bondage, such as neither we nor any of our fathers were ever able to bear;
by putting our selves into the service of men, we thrust our necks into a hard yoke of bondage, such as neither we nor any of our Father's were ever able to bear;
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we lay upon our own shoulders NONLATINALPHABET, heavy and importable burdens; and subject our selves to Ordinances, which are both grievous and unprofitable;
we lay upon our own shoulders, heavy and importable burdens; and Subject our selves to Ordinances, which Are both grievous and unprofitable;
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The most notorious of the former sort are the Bishops of Rome; whose usurpations upon the Consciences of men, shew them to be true successors of the Scribes and Pharisees, in laying heavy burdens upon mens shoulders which they ought not,
The most notorious of the former sort Are the Bishops of Room; whose usurpations upon the Consciences of men, show them to be true Successors of the Scribes and Pharisees, in laying heavy burdens upon men's shoulders which they ought not,
rather than the Successors of St. Peter, who forbiddeth dominatum in Cleris, in the last Chapter of this Epistle at Vers. 3, To teach their own judgments to be infallible; to make their definitions an universal and unerring Rule of Faith; to stile their Decrees and Constitutions Oracles; to assume to themselves all power in Heaven and Earth;
rather than the Successors of Saint Peter, who forbiddeth dominatum in Cleris, in the last Chapter of this Epistle At Vers. 3, To teach their own Judgments to be infallible; to make their definitions an universal and unerring Rule of Faith; to style their Decrees and Constitutions Oracles; to assume to themselves all power in Heaven and Earth;
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yet certainly, and no modest man can deny it, it will amount to as much as St. Peter 's dominari in Cleris, even to the exercising of such a Lordship over the Lords Heritage, the Christian Church, as will become none but the Lord himself, whose Heritage the Church is.
yet Certainly, and no modest man can deny it, it will amount to as much as Saint Peter is Dominari in Cleris, even to the exercising of such a Lordship over the lords Heritage, the Christian Church, as will become none but the Lord himself, whose Heritage the Church is.
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Besides these, that do it thus by open Assault, I would there were not others also, that did by secret underminings go about to deprive us of that liberty which we have in Christ Jesus,
Beside these, that do it thus by open Assault, I would there were not Others also, that did by secret underminings go about to deprive us of that liberty which we have in christ jesus,
and against the Church Orders and Constitutions, as if they were contrary to Christian liberty. Wherein, besides that they do manifest wrong to the Church in both particulars:
and against the Church Order and Constitutions, as if they were contrary to Christian liberty. Wherein, beside that they do manifest wrong to the Church in both particulars:
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NONLATINALPHABET (as the word is, Rom. 16.) men that are not evil, are yet apt sometimes to be so far carried away with an high estimation of some men,
(as the word is, Rom. 16.) men that Are not evil, Are yet apt sometime to be so Far carried away with an high estimation of Some men,
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they consider not that those very accusations which they thus irreverently dart at the face of their Mother, (to whom they owe better respect) but miss it, do recoil pat upon themselves, and cannot be avoided.
they Consider not that those very accusations which they thus irreverently dart At the face of their Mother, (to whom they owe better respect) but miss it, do recoil pat upon themselves, and cannot be avoided.
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For whereas these Constitutions of the Church are made for Order, Decency, and Uniformity sake ▪ and to serve unto Edification; and not with any intention at all to lay a tye upon the consciences of men,
For whereas these Constitutions of the Church Are made for Order, Decency, and Uniformity sake ▪ and to serve unto Edification; and not with any intention At all to lay a tie upon the Consciences of men,
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neither do our Governours, neither ought they to press them any further: (which is sufficient to acquit both the Governours from that Lording, and the Constitutions from that trenching upon Christian liberty, wherewith they are charged:) Alas that our brethren who thus accuse them, should suffer themselves to be so far blinded with prejudices and partial affections,
neither do our Governors, neither ought they to press them any further: (which is sufficient to acquit both the Governors from that Lording, and the Constitutions from that trenching upon Christian liberty, wherewith they Are charged:) Alas that our brothers who thus accuse them, should suffer themselves to be so Far blinded with prejudices and partial affections,
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as not to see, that themselves in the mean time, do really exercise a spiritual Lordship over their disciples, who depend in a manner wholly upon their judgments, by imposing upon their consciences sundry Magisterial conclusions,
as not to see, that themselves in the mean time, do really exercise a spiritual Lordship over their Disciples, who depend in a manner wholly upon their Judgments, by imposing upon their Consciences sundry Magisterial conclusions,
Whereby, besides the great injury done to their brethren in the impeachment of their Christian liberty, and leading them into error; they do withal exasperate against them the minds of those that being in authority look to be obeyed; and engage them in such sufferings, as they can have no just cause of rejoyceing in.
Whereby, beside the great injury done to their brothers in the impeachment of their Christian liberty, and leading them into error; they do withal exasperate against them the minds of those that being in Authority look to be obeyed; and engage them in such sufferings, as they can have no just cause of rejoicing in.
so it is superstition to forbid that as sinful, which is in truth indifferent, and therefore lawful; as well as it is superstition to enjoyn that as necessary, which is in truth indifferent, and therefore arbitrary. Doth that heavy woe in Isa. 5. appertain (think ye) to them only, that out of prophaneness call evil good: and nothing at all concern them, that out of preciseness call good evil? Doth not he decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sin, which the Law of God never made so to be;
so it is Superstition to forbid that as sinful, which is in truth indifferent, and Therefore lawful; as well as it is Superstition to enjoin that as necessary, which is in truth indifferent, and Therefore arbitrary. Does that heavy woe in Isaiah 5. appertain (think you) to them only, that out of profaneness call evil good: and nothing At all concern them, that out of preciseness call good evil? Does not he decline out of the Way, that turns aside on the right hand, as well as he that turns on the left? They that positively make that to be since, which the Law of God never made so to be;
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how can they be excused from symbolizing with the Pharisees and the Papists, in making the narrow ways of God yet narrower than they are, teaching for Doctrines mens Precepts, and so casting a snare upon the consciences of their brethren? If our Church should press things as far,
how can they be excused from symbolizing with the Pharisees and the Papists, in making the narrow ways of God yet narrower than they Are, teaching for Doctrines men's Precepts, and so casting a snare upon the Consciences of their brothers? If our Church should press things as Far,
] so the Church should say [ it is a sin not to kneel, and therefore we require you upon your consciences to do it, ] and so in all other lawful (yet arbitrary ) Ceremonies:
] so the Church should say [ it is a sin not to kneel, and Therefore we require you upon your Consciences to do it, ] and so in all other lawful (yet arbitrary) Ceremonies:
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It is our duty, for the better securing of our selves, as well against those open impugners, as against these secret underminers, to look heedfully to our trenches and fortifications,
It is our duty, for the better securing of our selves, as well against those open impugners, as against these secret underminers, to look heedfully to our Trenches and fortifications,
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For indeed we cannot be ensnared in this kind, but merely by our own default; and therefore St. Paul often admonisheth us, to take heed that none deceive, spoil, or beguile us;
For indeed we cannot be Ensnared in this kind, but merely by our own default; and Therefore Saint Paul often Admonisheth us, to take heed that none deceive, spoil, or beguile us;
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so far as either to envassal our judgments to their opinions, or to enthral our consciences to their precepts; and that is our weakness: there the fault is in the head. Sometimes we apply our selves to the wills of others, with an eye to our own benefit or satisfaction in some other carnal or worldly respect:
so Far as either to envassal our Judgments to their opinions, or to enthral our Consciences to their Precepts; and that is our weakness: there the fault is in the head. Sometime we apply our selves to the wills of Others, with an eye to our own benefit or satisfaction in Some other carnal or worldly respect:
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or in hope either of raising themselves to some advancement, or of raising to themselves some advantage, or for some other like respects, they become officious instruments to others for the accomplishing of their lusts in such services, as are evidently (even to their own apprehensions) sinful and wicked.
or in hope either of raising themselves to Some advancement, or of raising to themselves Some advantage, or for Some other like respects, they become officious Instruments to Others for the accomplishing of their Lustiest in such services, as Are evidently (even to their own apprehensions) sinful and wicked.
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and Pilate, partly to gratifie the Iews, but especially for fear of Caesar 's displeasure, gave sentence of death upon Iesus, who in his own conscience he thought had not deserved it.
and Pilate, partly to gratify the Iews, but especially for Fear of Caesar is displeasure, gave sentence of death upon Iesus, who in his own conscience he Thought had not deserved it.
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nor worship the golden Image which thou hast set up. And the ancient Christians to the heathen Emperours, Daveniam, Imperator: tu carcerem, ille gehennam.
nor worship the golden Image which thou hast Set up. And the ancient Christians to the heathen emperors, Daveniam, Imperator: tu carcerem, Isle gehennam.
And the Apostles to the whole Council of the Jews, whether it be right in the sight of God to hearken to you, more than unto God, judge ye, Acts 4. He that will displease God to please men, he is the servant of men, and cannot be the servant of God.
And the Apostles to the Whole Council of the jews, whither it be right in the sighed of God to harken to you, more than unto God, judge you, Acts 4. He that will displease God to please men, he is the servant of men, and cannot be the servant of God.
as to subject themselves wholly to their judgments, or wills, without ever questioning the truth of any thing they teach, or the lawfulness of any thing they enjoyn. It is a dangerous thing NONLATINALPHABET,
as to Subject themselves wholly to their Judgments, or wills, without ever questioning the truth of any thing they teach, or the lawfulness of any thing they enjoin. It is a dangerous thing,
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and such as may both deceive others, and be themselves deceived. That honour which Pythagoras his Scholars gave to their Master, in resting upon his bare Authority (NONLATINALPHABET) as a sufficient proof,
and such as may both deceive Others, and be themselves deceived. That honour which Pythagoras his Scholars gave to their Master, in resting upon his bore authority () as a sufficient proof,
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yea, as a divine Oracle, many judicious even among the heathen altogether misliked, as too servile, and prejudicial to that libertas Philosophica, that freedom of judgment which was behoveful for the study of Philosophy.
yea, as a divine Oracle, many judicious even among the heathen altogether misliked, as too servile, and prejudicial to that Libertas Philosophical, that freedom of judgement which was behooveful for the study of Philosophy.
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How much more then must it needs be prejudicial in the judgment of Christians to that libertas Evangelica, that freedom we have in Christ, to give such honour to any other man,
How much more then must it needs be prejudicial in the judgement of Christians to that Libertas Evangelical, that freedom we have in christ, to give such honour to any other man,
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There is I confess much reverence to be given to the Writings of the godly ancient Fathers; more to the Canons and Decrees of general and provincial Councils, and not a little to the judgment of learned, sober and godly Divines of later and present times, both in our own and other reformed Churches.
There is I confess much Reverence to be given to the Writings of the godly ancient Father's; more to the Canonas and Decrees of general and provincial Councils, and not a little to the judgement of learned, Sobrium and godly Divines of later and present times, both in our own and other reformed Churches.
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St. Iohn biddeth us try the Spirits, before we believe them, 1 Iohn 4 ▪ And the Beraeans are remembred with praise fol so doing, Act. 17. We blame it in the Schoolmen, that some adhere pertinaciously to the opinions of Thomas, and others as pertinaciously to the opinions of Scotus, in every point wherein they differ;
Saint John bids us try the Spirits, before we believe them, 1 John 4 ▪ And the Bereans Are remembered with praise fol so doing, Act. 17. We blame it in the Schoolmen, that Some adhere pertinaciously to the opinions of Thomas, and Others as pertinaciously to the opinions of Scotus, in every point wherein they differ;
insomuch as it were grande piaculum, a heinous thing, and not to be suffered, if a Dominican should dissent from Thomas, or a Franciscan from Scotus, though but in one single controversed conclusion. And we blame it justly:
insomuch as it were Grande piaculum, a heinous thing, and not to be suffered, if a Dominican should dissent from Thomas, or a Franciscan from Scotus, though but in one single controversed conclusion. And we blame it justly:
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for St. Paul blamed the like sidings and partakings in the Church of Corinth (whilst one professed himself to be of Paul, another of Apollo, another of Cephas ) as a fruit of carnality unbeseeming Christians.
for Saint Paul blamed the like sidings and partakings in the Church of Corinth (while one professed himself to be of Paul, Another of Apollo, Another of Cephas) as a fruit of carnality unbeseeming Christians.
And is it not also blame-worthy in us, and a fruit of the same carnality, if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists; or give up our judgment to be wholly guided by the Writings of Luther or Calvin, or of any other mortal man whatsoever? Worthy instruments they were both of them of Gods glory,
And is it not also blameworthy in us, and a fruit of the same carnality, if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists; or give up our judgement to be wholly guided by the Writings of Luther or calvin, or of any other Mortal man whatsoever? Worthy Instruments they were both of them of God's glory,
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and not by measure? Knew they o•herwise than in part, or prophesied otherwise than in part? Might they not in many things, did they not in some things mistake and err? Howsoever the Apostles Interrogatories are unanswerable:
and not by measure? Knew they o•herwise than in part, or prophesied otherwise than in part? Might they not in many things, did they not in Some things mistake and err? Howsoever the Apostles Interrogatories Are unanswerable:
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what, saith he was Paul crucified for you? or were ye baptized in the name of Paul? Even so, was either Luther or Calvin crucified for you? Or were ye baptized into the name either of Luther or Calvin, or any other man;
what, Says he was Paul Crucified for you? or were you baptised in the name of Paul? Even so, was either Luther or calvin Crucified for you? Or were you baptised into the name either of Luther or calvin, or any other man;
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To do God and our selves right, it is necessary we should with our utmost strength maintain the doctrine and power of that liberty wherewith Christ hath endowed his Church, without either usurping the mastery over others,
To doe God and our selves right, it is necessary we should with our utmost strength maintain the Doctrine and power of that liberty wherewith christ hath endowed his Church, without either usurping the mastery over Others,
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or subjecting our selves to their servitude: so, as to surrender either our judgments or consciences, to be wholly disposed according to the opinions or wills of men,
or subjecting our selves to their servitude: so, as to surrender either our Judgments or Consciences, to be wholly disposed according to the opinions or wills of men,
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as we shall, if under the pretence of Christian liberty, we either adventure the doing of some unlawful thing, or omit the performance of any requisite duty. (As free,
as we shall, if under the pretence of Christian liberty, we either adventure the doing of Some unlawful thing, or omit the performance of any requisite duty. (As free,
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The Apostles intention in the whole clause will the better appear, when we know what is meant by Cloak, and what by Maliciousness. The Greek word NONLATINALPHABET, which is no where else found in the whole New Testament but in this verse only;
The Apostles intention in the Whole clause will the better appear, when we know what is meant by Cloak, and what by Maliciousness. The Greek word, which is no where Else found in the Whole New Testament but in this verse only;
signifieth properly any Covering: as the covering of Badger• skins, that was spread over the Tabernacle, is in the Septuagints Translation called NONLATINALPHABET.
signifies properly any Covering: as the covering of Badger• skins, that was spread over the Tabernacle, is in the Septuagints translation called.
An it is very fitly translated a cloak, (though it do not properly so signifie;) in respect of that notion wherein the word in our English Tongue is commonly and proverbially used:
an it is very fitly translated a cloak, (though it do not properly so signify;) in respect of that notion wherein the word in our English Tongue is commonly and proverbially used:
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to note some fair and colourable pretence, wherewith we disguise and conceal from the conusance of others, the dishonestly and faultiness of our intentions in some things practised by us.
to note Some fair and colourable pretence, wherewith we disguise and conceal from the conusance of Others, the dishonestly and faultiness of our intentions in Some things practised by us.
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Our Saviour Christ saith of the obstinate Iews that had heard his Doctrine, and seen his Miracles, that they had no cloak for their sin, Ioh. 15. he meaneth they had no colour of plea, nothing to pretend by way of excuse. And St. Paul professeth in the whole course of his Ministry not to have used at any time a cloak of covetousness, 1 Thess. 2. that is, he did not under colour of preaching the Gospel, endeavour to make a prey of them,
Our Saviour christ Says of the obstinate Iews that had herd his Doctrine, and seen his Miracles, that they had no cloak for their since, John 15. he means they had no colour of plea, nothing to pretend by Way of excuse. And Saint Paul Professes in the Whole course of his Ministry not to have used At any time a cloak of covetousness, 1 Thess 2. that is, he did not under colour of preaching the Gospel, endeavour to make a prey of them,
or a gain unto himself. In both which places the Greek word is NONLATINALPHABET, which signifieth a fair shew, pretence, or colour, which we use to call a cloak.
or a gain unto himself. In both which places the Greek word is, which signifies a fair show, pretence, or colour, which we use to call a cloak.
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whatsoever we are within, yet we desire NONLATINALPHABET, to make a fair shew outwardly, and to make bright the outside of the platter, how sluttish soever the inside be.
whatsoever we Are within, yet we desire, to make a fair show outwardly, and to make bright the outside of the platter, how sluttish soever the inside be.
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Since which time, (unless it were some desperately prophane Wretches, that being void of shame as well as grace, proclaim their sins as Sodom, and hide them not,
Since which time, (unless it were Some desperately profane Wretches, that being void of shame as well as grace, proclaim their Sins as Sodom, and hide them not,
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but rather glory in them:) what man ever wanted some handsom cloak or other to cast over the foulest and ugliest transgressions? Saul spareth Agag, and the fatter cattel, flat contrary to the Lords express command:
but rather glory in them:) what man ever wanted Some handsome cloak or other to cast over the Foulest and ugliest transgressions? Saul spares Agag, and the fatter cattle, flat contrary to the lords express command:
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Seneca said truly of most men, that they studied more excusare vitia, quàm excutere, rather sollicitous how to cloak their faults, than desirous to forsake them:
Senecca said truly of most men, that they studied more excusare Vices, quàm excutere, rather solicitous how to cloak their Faults, than desirous to forsake them:
and St. Bernard 's complaint is much like it, both for truth and elegancy, that men did not set themselves so much colere virtutes, to exercise true vertue, and the power of godliness,
and Saint Bernard is complaint is much like it, both for truth and elegancy, that men did not Set themselves so much colere Virtues, to exercise true virtue, and the power of godliness,
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so likewise NONLATINALPHABET in Greek, is many times used to signifie one special kind of sin, which is directly opposite to brotherly love and charity,
so likewise in Greek, is many times used to signify one special kind of since, which is directly opposite to brotherly love and charity,
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and the word is usually so taken, wheresoever it is either set in opposition to such charity, or else ranked with other special sins of the same kind, such as are anger, envy, hatred, and the like.
and the word is usually so taken, wheresoever it is either Set in opposition to such charity, or Else ranked with other special Sins of the same kind, such as Are anger, envy, hatred, and the like.
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for it is a very common thing in the world to offend against brotherly charity, under the colour of Christian liberty; and doubtless our Apostle here intendeth the remedy of that abuse also.
for it is a very Common thing in the world to offend against brotherly charity, under the colour of Christian liberty; and doubtless our Apostle Here intends the remedy of that abuse also.
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for all manner of evil, and of naughtiness, according to the adequate signification of the Greek and Latin Adjectives, NONLATINALPHABET and malus, from whence the substantive used in the Text is derived.
for all manner of evil, and of naughtiness, according to the adequate signification of the Greek and Latin Adjectives, and malus, from whence the substantive used in the Text is derived.
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The Apostles full purpose then in this clause of the Text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practice in any kind whatsoever.
The Apostles full purpose then in this clause of the Text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practice in any kind whatsoever.
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only use not your liberty for an occasion to the flesh, Gal. 5. 15. To use liberty for an occasion to the flesh, and to use liberty for a cloak of maliciousness; is the very same thing,
only use not your liberty for an occasion to the Flesh, Gal. 5. 15. To use liberty for an occasion to the Flesh, and to use liberty for a cloak of maliciousness; is the very same thing,
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It is evil then to do any act of maliciousness: but much worse when we have so done, to cloak it with a fair pretence. For besides that all things howsoever cloaked and covered from the eyes of men, are naked and open unto the eyes of him with whom we have to do;
It is evil then to do any act of maliciousness: but much Worse when we have so done, to cloak it with a fair pretence. For beside that all things howsoever cloaked and covered from the eyes of men, Are naked and open unto the eyes of him with whom we have to do;
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who as he is a God of pure eyes, and therefore cannot but hate all sin; so is he a God that loveth a pure heart, and therefore of all sins hateth hypocrisie. They that by injustice and oppression devour widows houses, shall certainly receive damnation for that,
who as he is a God of pure eyes, and Therefore cannot but hate all since; so is he a God that loves a pure heart, and Therefore of all Sins hates hypocrisy. They that by injustice and oppression devour Widows houses, shall Certainly receive damnation for that,
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But if men will need be hypocrites, and must have a cloak for their maliciousness, they might yet at least bethink themselves of somewhat else of lighter price to make a cloak of;
But if men will need be Hypocrites, and must have a cloak for their maliciousness, they might yet At least bethink themselves of somewhat Else of lighter price to make a cloak of;
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As in nature, corruptio optimi pessima: so in morality, by how much better any thing is in the right use of it, by so much is it worse in the abuse. As the quickest spirited Wine hath the sowrest lees,
As in nature, Corruption Optimi pessima: so in morality, by how much better any thing is in the right use of it, by so much is it Worse in the abuse. As the quickest spirited Wine hath the sourest lees,
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and an Angel when he falleth becometh a Devil; so to use this liberty which is a spiritual thing, for an occasion to the flesh, to take this liberty, which (if I may so speak) is the very livery-cloak of the servant of God,
and an Angel when he falls Becometh a devil; so to use this liberty which is a spiritual thing, for an occasion to the Flesh, to take this liberty, which (if I may so speak) is the very livery-cloak of the servant of God,
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Now we see how great a sin it is thus to abuse our liberty, it will be needful in the next place to enquire more particularly, wherein this abuse consisteth, that so we may be the better able to avoid it.
Now we see how great a since it is thus to abuse our liberty, it will be needful in the next place to inquire more particularly, wherein this abuse Consisteth, that so we may be the better able to avoid it.
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First, we may make it a cloak of maliciousness, if we hold our selves by virtue thereof discharged from our obedience, either to the whole morallaw of God,
First, we may make it a cloak of maliciousness, if we hold our selves by virtue thereof discharged from our Obedience, either to the Whole morallaw of God,
Where, to omit those that out of the wretched prophaneness of their own hearts, pervert this branch of Evangelical doctrine, as they do all the rest, to their own destruction.
Where, to omit those that out of the wretched profaneness of their own hearts, pervert this branch of Evangelical Doctrine, as they do all the rest, to their own destruction.
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so these turn the grace of God into wantonness, and the liberty they have in Christ into a prophane licentiousness. Great offenders this way are the Libertines and Antinomists who quite cancel the whole Law of God, under the pretence of Christian liberty, as if they that were in Christ, were no longer tied to yield obedience to the Moral Law: which is a pestilent error, and of very dangerous consequence;
so these turn the grace of God into wantonness, and the liberty they have in christ into a profane licentiousness. Great offenders this Way Are the Libertines and Antinomists who quite cancel the Whole Law of God, under the pretence of Christian liberty, as if they that were in christ, were no longer tied to yield Obedience to the Moral Law: which is a pestilent error, and of very dangerous consequence;
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Whereas our blessed Saviour himself, hath not only professed that he came not to destroy the Law, but expresly forbidden any man to think so of him. ( Think not that I came to destroy the Law, I came not to destroy it, but to fulfil it.
Whereas our blessed Saviour himself, hath not only professed that he Come not to destroy the Law, but expressly forbidden any man to think so of him. (Think not that I Come to destroy the Law, I Come not to destroy it, but to fulfil it.
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if any man should conclude, that by preaching the righteousness of faith, the Law were abolished, Do we then make void the Law through faith? God forbid:
if any man should conclude, that by preaching the righteousness of faith, the Law were abolished, Do we then make void the Law through faith? God forbid:
that is, he came not to destroy it without fulfilling it first, but by fulfilling it in his own person, he hath destroyed it unto the person of every believer:
that is, he Come not to destroy it without fulfilling it First, but by fulfilling it in his own person, he hath destroyed it unto the person of every believer:
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and therefore is Christ said to be the end of the Law to every one that believeth, Rom. 10. Whence it is that the faithful are said to be freed from the Law, delivered from the Law, dead to the Law,
and Therefore is christ said to be the end of the Law to every one that Believeth, Rom. 10. Whence it is that the faithful Are said to be freed from the Law, Delivered from the Law, dead to the Law,
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it shall suffice us to propound one distinction, which well heeded, and rightly applyed, will clear the whole point concerning the abrogation and obligation of the Moral law under the New Testament,
it shall suffice us to propound one distinction, which well heeded, and rightly applied, will clear the Whole point Concerning the abrogation and obligation of the Moral law under the New Testament,
The Law then may be considered either as a Rule, or as a Covenant. Christ hath freed all believers from the rigour and curse of the Law, considered as a Covenant; but he hath not freed them from obedience to the Law, considered as a Rule. And all those Scriptures that speak of the Law as if it were abrogated or annulled, take it considered as a Covenant; those again that speak of the Law as if it were still in force, take it considered as a Rule. The Law as a Covenant, is rigorous; and under that rigour we now are not, if we be in Christ:
The Law then may be considered either as a Rule, or as a Covenant. christ hath freed all believers from the rigour and curse of the Law, considered as a Covenant; but he hath not freed them from Obedience to the Law, considered as a Rule. And all those Scriptures that speak of the Law as if it were abrogated or annulled, take it considered as a Covenant; those again that speak of the Law as if it were still in force, take it considered as a Rule. The Law as a Covenant, is rigorous; and under that rigour we now Are not, if we be in christ:
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But the Law, as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of Gods acceptance, and of blessing, if we perform it to the full;
But the Law, as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of God's acceptance, and of blessing, if we perform it to the full;
and then disannulleth it, and instead thereof establisheth a better Covenant for us, even the Covenant of Grace. So that now as many as believe, are free from the Covenant of the Law,
and then disannulleth it, and instead thereof Establisheth a better Covenant for us, even the Covenant of Grace. So that now as many as believe, Are free from the Covenant of the Law,
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and through faith in him from the Covenant and Curse of the Law: but we must know that it is our duty, notwithstanding the liberty that we have in Christ, to frame our lives and conversations according to the Rule of the Law.
and through faith in him from the Covenant and Curse of the Law: but we must know that it is our duty, notwithstanding the liberty that we have in christ, to frame our lives and conversations according to the Rule of the Law.
is, when we stretch it in the use of things that are indeed indifferent beyond the just bounds of sobriety. Many men that would seem to make conscience of their way, will perhaps ask the opinion of some Divine,
is, when we stretch it in the use of things that Are indeed indifferent beyond the just bounds of sobriety. Many men that would seem to make conscience of their Way, will perhaps ask the opinion of Some Divine,
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never considering what caution and moderation is required even in lawful things to use them lawfully. St. Gregories Rule is a good one, Semper ab illicitis, quandoque & à licitis:
never considering what caution and moderation is required even in lawful things to use them lawfully. Saint Gregories Rule is a good one, Semper ab illicitis, quandoque & à Licitis:
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nor ever lawful things, but with due respect to our Calling, and other concurrent Circumstances. Wine, and Musick, and gorgeous Apparel, and delicate Fare, are such things as God in his goodness hath created and given to the children of men for their comfort;
nor ever lawful things, but with due respect to our Calling, and other concurrent circumstances. Wine, and Music, and gorgeous Apparel, and delicate Fare, Are such things as God in his Goodness hath created and given to the children of men for their Comfort;
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and crisping-pins, and their other bravery in Isa. 3. And the rich man for faring deliciously, and wearing fine linen in the parable, Luk. 16. Yea, our Saviour himself pronounceth a woe against them that laugh, Luke 6. And yet none of all these things are or were in themselves unlawful:
and crisping-pins, and their other bravery in Isaiah 3. And the rich man for faring deliciously, and wearing fine linen in the parable, Luk. 16. Yea, our Saviour himself pronounceth a woe against them that laugh, Lycia 6. And yet none of all these things Are or were in themselves unlawful:
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Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cards or dice, are in themselves wholly unlawful? And yet on the other side, what sober wise man,
Though Some in their heat have said so, yet who can reasonably say, that horse-matches, or playing At cards or dice, Are in themselves wholly unlawful? And yet on the other side, what Sobrium wise man,
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because the things are lawful, would therefore approve of that vain and sinful expence which is oftentimes bestowed by men of mean estates, in the dieting of Horses,
Because the things Are lawful, would Therefore approve of that vain and sinful expense which is oftentimes bestowed by men of mean estates, in the dieting of Horses,
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and wagering upon them, or of that excessive abuse of gaming, wherein thousands of our Gentry spend, in a manner, their whole time, and consume away their whole substance: both which ought to be far more precious unto them? I might instance in many other things in like manner.
and wagering upon them, or of that excessive abuse of gaming, wherein thousands of our Gentry spend, in a manner, their Whole time, and consume away their Whole substance: both which ought to be Far more precious unto them? I might instance in many other things in like manner.
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if we do not wisely sever the use from the abuse. Many times because the abuses are common and great, we peevishly condemn in others the very use of some lawful things. And many times again,
if we do not wisely sever the use from the abuse. Many times Because the Abuses Are Common and great, we peevishly condemn in Others the very use of Some lawful things. And many times again,
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And in these things both we must allow others a liberty, which for some particular reasons it may not be so fit for us to take; and we may also tie our selves to that strictness for some ▪ particular reasons, which we dare not to impose upon others.
And in these things both we must allow Others a liberty, which for Some particular Reasons it may not be so fit for us to take; and we may also tie our selves to that strictness for Some ▪ particular Reasons, which we Dare not to impose upon Others.
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It was a foul fault, and blame-worthy in the Scribes and Pharis•es, to tie heavy burdens upon other mens shoulders, which they would not touch with one of their fingers:
It was a foul fault, and blameworthy in the Scribes and Pharis•es, to tie heavy burdens upon other men's shoulders, which they would not touch with one of their fingers:
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which yet in Hypothesi for some personal respects I think so fit for me to do, that I should resolve to undergo some inconveniency rather than omit them;
which yet in Hypothesis for Some personal respects I think so fit for me to do, that I should resolve to undergo Some inconveniency rather than omit them;
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which yet in Hypothesi, and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo some inconvenience rather than do them:
which yet in Hypothesis, and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo Some inconvenience rather than do them:
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He that without such due consideration will do all he may do at all times, under colour of Christian liberty, he shall undoubtedly sometime use his liberty for a cloak of maliciousness. And that is the second way, by using it excessively.
He that without such due consideration will do all he may do At all times, under colour of Christian liberty, he shall undoubtedly sometime use his liberty for a cloak of maliciousness. And that is the second Way, by using it excessively.
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and will not remit in any thing the extremity of that right and power, we have in things of indifferent nature, to please our neighbour for his good unto edification, at least so far as we may do it without greater inconvenience;
and will not remit in any thing the extremity of that right and power, we have in things of indifferent nature, to please our neighbour for his good unto edification, At least so Far as we may do it without greater inconvenience;
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we walk not charitably: and if not charitably, then not Christianly. Indeed the case may stand so, that we cannot condescend to his infirmity without great prejudice either to our selves,
we walk not charitably: and if not charitably, then not Christianly. Indeed the case may stand so, that we cannot condescend to his infirmity without great prejudice either to our selves,
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when the Magistrate hath positively already determined our liberty in the use of it the one way; we may not in such case redeem the offence of a private brother with our disobedience to superiour authority in using our liberty the other way: and other like cases there may be.
when the Magistrate hath positively already determined our liberty in the use of it the one Way; we may not in such case Redeem the offence of a private brother with our disobedience to superior Authority in using our liberty the other Way: and other like cases there may be.
St. Paul, who hath forbidden us in one place to make our selves the servants of any man, 1 Cor. 7. hath yet bidden us in another place by love to serve one another, Gal. 5. 13. And his practice therein consenteth with his doctrine (as it should do in every teacher of truth) for though he were free from all, and knew it,
Saint Paul, who hath forbidden us in one place to make our selves the Servants of any man, 1 Cor. 7. hath yet bidden us in Another place by love to serve one Another, Gal. 5. 13. And his practice therein consenteth with his Doctrine (as it should do in every teacher of truth) for though he were free from all, and knew it,
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We should know, and be fully perswaded with the perswasion of faith, that all things are lawful: and yet withal we should purpose and be fully resolved for charity's sake to forbear the use of many things,
We should know, and be Fully persuaded with the persuasion of faith, that all things Are lawful: and yet withal we should purpose and be Fully resolved for charity's sake to forbear the use of many things,
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for if the conscience be bound, how is she free? Nor so only, but fourthly, the things so enjoyned, are by consequence imposed upon us as of absolute necessity unto salvation,
for if the conscience be bound, how is she free? Nor so only, but fourthly, the things so enjoined, Are by consequence imposed upon us as of absolute necessity unto salvation,
if we find them inexpedient. He that will have his own way in every thing he hath a liberty unto, whosoever shall take offence at it, maketh his liberty but a cloak of maliciousness by using it uncharitably.
if we find them inexpedient. He that will have his own Way in every thing he hath a liberty unto, whosoever shall take offence At it, makes his liberty but a cloak of maliciousness by using it uncharitably.
The fourth and last way, whereby we may use our liberty for a cloak of maliciousness is, by using it undutifully, pretending it unto our disobedience to lawful authority.
The fourth and last Way, whereby we may use our liberty for a cloak of maliciousness is, by using it undutifully, pretending it unto our disobedience to lawful Authority.
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The Anabaptists that deny all subjection to Magistrates in indifferent things, do it upon this ground, that they imagine Christian liberty to be violated,
The Anabaptists that deny all subjection to Magistrates in indifferent things, do it upon this ground, that they imagine Christian liberty to be violated,
And I cannot but wonder, that many of our brethren in our own Church, who in the question of Ceremonies must argue from their ground (or else they talk of Christian liberty to no purpose) should yet hold off,
And I cannot but wonder, that many of our brothers in our own Church, who in the question of Ceremonies must argue from their ground (or Else they talk of Christian liberty to no purpose) should yet hold off,
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It were a happy thing for the peace both of this Church and of their own consciences, if they would in calm blood review their own dictates in this kind;
It were a happy thing for the peace both of this Church and of their own Consciences, if they would in Cam blood review their own dictates in this kind;
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First, say they, Ecclesiastical Constitutions (for there is the quarrel) determine us precisely ad unum in the use of indifferent things, which God and Christ have left free ad utrumlibet. Secondly, by inducing a necessity upon the thing they enjoyn, they take upon them as if they could alter the nature of things,
First, say they, Ecclesiastical Constitutions (for there is the quarrel) determine us precisely and Unum in the use of indifferent things, which God and christ have left free ad utrumlibet. Secondly, by inducing a necessity upon the thing they enjoin, they take upon them as if they could altar the nature of things,
Fifthly, say they, these Constitutions cannot be defended but by such Arguments as the Papists use for the establishing of that their rotten Tenet, that humane Laws bind the conscience as well as Divine.
Fifthly, say they, these Constitutions cannot be defended but by such Arguments as the Papists use for the establishing of that their rotten Tenet, that humane Laws bind the conscience as well as Divine.
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In which Objections (before I come to their particular answer) I cannot but observe the unjust (I would we might not say unconscionable) partiality of the Objectors.
In which Objections (before I come to their particular answer) I cannot but observe the unjust (I would we might not say unconscionable) partiality of the Objectors.
and yet keep a stir about Christian liberty, for which argument there can be no place without supposal of indifferency, (for Christ hath left us no liberty to unlawful things) how can they answer this their manifest partiality? Thirdly, if they were put to speak upon their consciences,
and yet keep a stir about Christian liberty, for which argument there can be no place without supposal of indifferency, (for christ hath left us no liberty to unlawful things) how can they answer this their manifest partiality? Thirdly, if they were put to speak upon their Consciences,
whether or no, if power were in their own hands, and Church-affairs left to their ordering, they would not forbid those things they now dislike, every way as strictly, and with as much imposition of necessity, as the Church presently enjoyneth them;
whither or not, if power were in their own hands, and Church affairs left to their ordering, they would not forbid those things they now dislike, every Way as strictly, and with as much imposition of necessity, as the Church presently enjoineth them;
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I doubt not but they would say Yea: and what equity is there in this dealing, to condemn that in others, which they would allow in themselves? Fourthly, in some things they are content to submit to the Ecclesiastical Constitutions notwithstanding their Christian liberty, which liberty they stifly pretend for their refusal of other some:
I doubt not but they would say Yea: and what equity is there in this dealing, to condemn that in Others, which they would allow in themselves? Fourthly, in Some things they Are content to submit to the Ecclesiastical Constitutions notwithstanding their Christian liberty, which liberty they stiffly pretend for their refusal of other Some:
all being enjoyned by the same Authority, and for the same end, and in the same manner. If their liberty be impeached by these; why not as much by those? Or if obedience to those may consist with Christian liberty. why not as well obedience to these? in allowing some, rejecting others, where there is the same reason of all:
all being enjoined by the same authority, and for the same end, and in the same manner. If their liberty be impeached by these; why not as much by those? Or if Obedience to those may consist with Christian liberty. why not as well Obedience to these? in allowing Some, rejecting Others, where there is the same reason of all:
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and therefore it is the determination of the judgment, in the opinion of the thing, not the use of it, that taketh away Christian liberty. Otherwise not only Laws Political and Ecclesiastical,
and Therefore it is the determination of the judgement, in the opinion of the thing, not the use of it, that Takes away Christian liberty. Otherwise not only Laws Political and Ecclesiastical,
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but also all Vows, Promises, Covenants, Contracts, and what not, that pitcheth upon any certain resolution de futuro, should be prejudicial to Christian liberty: because they do all determine something in unam partem, which before was free and indifferent in utramque partem. For example:
but also all Vows, Promises, Covenants, Contracts, and what not, that pitcheth upon any certain resolution de futuro, should be prejudicial to Christian liberty: Because they do all determine something in unam partem, which before was free and indifferent in utramque partem. For Exampl:
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because the liberty I had before to go, or not to go, is now determined by making such a promise: neither may a young man bind himself an Apprentice, with any certain Master, or to any certain Trade, because the liberty he had before of placing himself indifferently with that Master, or with another,
Because the liberty I had before to go, or not to go, is now determined by making such a promise: neither may a young man bind himself an Apprentice, with any certain Master, or to any certain Trade, Because the liberty he had before of placing himself indifferently with that Master, or with Another,
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For indeed to what purpose hath God left indifferent things determinable both ways by Christian liberty, if they may never be actually determined either way without impeachment of that liberty? It is a very vain power, that may not be brought into act, but God made no power in vain.
For indeed to what purpose hath God left indifferent things determinable both ways by Christian liberty, if they may never be actually determined either Way without impeachment of that liberty? It is a very vain power, that may not be brought into act, but God made no power in vain.
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unless they will frame to themselves under the name of Christian liberty, a very Chimaera, a non ens, a meer notional liberty; whereof there can be no use.
unless they will frame to themselves under the name of Christian liberty, a very Chimaera, a non ens, a mere notional liberty; whereof there can be no use.
That which was alledged secondly, that they that make such Laws, take upon them to alter the nature of things, by making indifferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bare denial.
That which was alleged secondly, that they that make such Laws, take upon them to altar the nature of things, by making indifferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bore denial.
Especially since her sincerity in that declaration (that none may cavil, as if it were protestatio contraria facto ) appeareth by these two most clear Evidences among many other;
Especially since her sincerity in that declaration (that none may cavil, as if it were Declaration contraria facto) appears by these two most clear Evidences among many other;
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Neither is that true, which was thirdly alledged, that where men are bound in conscience to obey, there the conscience is not left free; or else there would be a contradiction:
Neither is that true, which was Thirdly alleged, that where men Are bound in conscience to obey, there the conscience is not left free; or Else there would be a contradiction:
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The Thing is commanded by the Law of Man, and in regard thereof the conscience is free: but Obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we are bound in conscience to obedience in indifferent things lawfully commanded;
The Thing is commanded by the Law of Man, and in regard thereof the conscience is free: but obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we Are bound in conscience to Obedience in indifferent things lawfully commanded;
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You may observe therefore that in humane Laws not meerly such (that is, such as are established concerning things simply necessary; or meerly unlawful; ) the Magistrate may there derive the bond of obedience from the nature of the things themselves.
You may observe Therefore that in humane Laws not merely such (that is, such as Are established Concerning things simply necessary; or merely unlawful;) the Magistrate may there derive the bound of Obedience from the nature of the things themselves.
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As for example, if he should make a Law to inhibit Sacriledge or Adultery; he might then well say, You are bound in conscience to abstain from these things,
As for Exampl, if he should make a Law to inhibit Sacrilege or Adultery; he might then well say, You Are bound in conscience to abstain from these things,
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which he could not so well say in the Laws made to inhibit the eating of flesh, or the transportation of Grain. And the reason of the difference is evident,
which he could not so well say in the Laws made to inhibit the eating of Flesh, or the transportation of Grain. And the reason of the difference is evident,
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because those former Laws are rather Divine than Humane (the substance of them being divine, and but the sanction only humane ) and so bind by their immediate vertue, and in respect of the things themselves therein commanded;
Because those former Laws Are rather Divine than Humane (the substance of them being divine, and but the sanction only humane) and so bind by their immediate virtue, and in respect of the things themselves therein commanded;
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Remember once again, that obedience is one thing, and the things commanded another; Obedience to lawful Authority is a duty commanded by God himself, and in his Law,
remember once again, that Obedience is one thing, and the things commanded Another; obedience to lawful authority is a duty commanded by God himself, and in his Law,
and so is a part of that holiness without which no man shall see God: but the things themselves commanded by lawful Authority, are neither in truth necessary to salvation,
and so is a part of that holiness without which no man shall see God: but the things themselves commanded by lawful authority, Are neither in truth necessary to salvation,
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An example or two will make it plain, We know, every man is bound in conscience to employ himself in the works of his particular calling with faithfulness and diligence;
an Exampl or two will make it plain, We know, every man is bound in conscience to employ himself in the works of his particular calling with faithfulness and diligence;
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Were it not now a very fond thing and ridiculous, for a man from hence to conclude, that therefore drawing of wine, or making of shoes, were necessary to salvation,
Were it not now a very found thing and ridiculous, for a man from hence to conclude, that Therefore drawing of wine, or making of shoes, were necessary to salvation,
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as thence to conclude, that going to market, selling of corn, buying of meat, wearing a blue coat, are necessary to salvation? Or that the Master imposeth those things upon the servant as of necessity unto salvation? The obligation of the servants conscience to do the things commanded, ariseth from the force of that divine Law which bindeth servants to obey their masters in lawful things.
as thence to conclude, that going to market, selling of corn, buying of meat, wearing a blue coat, Are necessary to salvation? Or that the Master Imposes those things upon the servant as of necessity unto salvation? The obligation of the Servants conscience to do the things commanded, arises from the force of that divine Law which binds Servants to obey their Masters in lawful things.
The master in the things he so commandeth, hath no particular actual respect to the conscience of his servant, (which perhaps all that while never came within his thoughts,) but merely respecteth his own occasions and conveniences.
The master in the things he so commands, hath no particular actual respect to the conscience of his servant, (which perhaps all that while never Come within his thoughts,) but merely respecteth his own occasions and conveniences.
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doubtless the imposition were so prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her authority therein,
doubtless the imposition were so prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her Authority therein,
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But our Church hath been so far from any intention of doing that her self, that by her foresaid publick declaration she hath manifested her utter dislike of it in others.
But our Church hath been so Far from any intention of doing that her self, that by her foresaid public declaration she hath manifested her utter dislike of it in Others.
to look unto their own cloaks, dive into their own bosoms, and survey their own positions and practice: if happily they may be able to clear themselves of trenching upon Christian liberty,
to look unto their own cloaks, dive into their own bosoms, and survey their own positions and practice: if happily they may be able to clear themselves of trenching upon Christian liberty,
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and ensnaring the consciences of their brethren, and imposing upon their Proselites their own traditions of kneel not, stand not, bow not, (like those mentioned Col. 2. of touch not, taste not, handle not ) requiring to have them accepted of the People,
and ensnaring the Consciences of their brothers, and imposing upon their Proselytes their own traditions of kneel not, stand not, bow not, (like those mentioned Col. 2. of touch not, taste not, handle not) requiring to have them accepted of the People,
but if they cannot, they shall find when the burden lighteth upon them, that it will be no light matter to have been themselves guilty of that very crime, whereof they have unjustly accused others.
but if they cannot, they shall find when the burden lights upon them, that it will be no Light matter to have been themselves guilty of that very crime, whereof they have unjustly accused Others.
As for consent with the Papists in their doctrine concerning the power that mens Laws have over the conscience, which is the last objection, it ought not to move us.
As for consent with the Papists in their Doctrine Concerning the power that men's Laws have over the conscience, which is the last objection, it ought not to move us.
They teach that Humane Laws, especially the Ecclesiastical bind the consciences of men, not only in respect of the obedience, but also in respect of the things themselves commanded,
They teach that Humane Laws, especially the Ecclesiastical bind the Consciences of men, not only in respect of the Obedience, but also in respect of the things themselves commanded,
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they therefore ascribe this power over the conscience to the Ecclesiastical Laws especially, but do not shew themselves all out so zealous for the Secular. Ours at home on the contrary, out of an appetite they have to bring in a new platform of Discipline into the Church,
they Therefore ascribe this power over the conscience to the Ecclesiastical Laws especially, but do not show themselves all out so zealous for the Secular. Ours At home on the contrary, out of an appetite they have to bring in a new platform of Discipline into the Church,
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quarrel the Ecclesiastical Laws, especially for tyrannizing over the conscience, but do not shew themselves so much aggrieved at the secular. Whereas the very truth is, whatsoever advantages the secular powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects;
quarrel the Ecclesiastical Laws, especially for tyrannizing over the conscience, but do not show themselves so much aggrieved At the secular. Whereas the very truth is, whatsoever advantages the secular Powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects;
and not only tie it to the obedience; whereby they assume unto themselves ( interpretative ) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity; for so long as they remain indifferent, it is certain they cannot bind.
and not only tie it to the Obedience; whereby they assume unto themselves (interpretative) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity; for so long as they remain indifferent, it is certain they cannot bind.
And thirdly and principally, it is to be misliked in them, that they would have this binding power to flow from the proper and inherent virtue of the Laws themselves immediately and per-se; which is in effect to equal them with the divine Law: for what can that do more? Whereas humane Law• in things not repugnant to the Law of God, do bind the conscience indeed to obedience,
And Thirdly and principally, it is to be misliked in them, that they would have this binding power to flow from the proper and inherent virtue of the Laws themselves immediately and pierce; which is in Effect to equal them with the divine Law: for what can that doe more? Whereas humane Law• in things not repugnant to the Law of God, do bind the conscience indeed to Obedience,
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what is it material to be argued, so longas the same effect will follow, and that as entirely to all intents and purposes, the one way as well as the other? As if a debt be alike recoverable;
what is it material to be argued, so longas the same Effect will follow, and that as entirely to all intents and Purposes, the one Way as well as the other? As if a debt be alike recoverable;
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it skilleth not much whether it be due upon the original bond ▪ or upon an assignment. If they may be sure to be obeyed, the higher powers are satisfied:
it skilleth not much whither it be due upon the original bound ▪ or upon an assignment. If they may be sure to be obeyed, the higher Powers Are satisfied:
This Objection is in part true, and for that reason the differences in this controversie are not altogether of so great consequence as they have seemed to some.
This Objection is in part true, and for that reason the differences in this controversy Are not altogether of so great consequence as they have seemed to Some.
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for albeit it be all one in respect of the Governors, whence the Obligation of Conscience springeth so long as they are conscio•ably obeyed, as was truly alledged:
for albeit it be all one in respect of the Governors, whence the Obligation of Conscience springs so long as they Are conscio•ably obeyed, as was truly alleged:
but it much concerneth them to understand whence that Obligation ariseth, in respect of this very point whereof we now speak, of Christian liberty, and for two weighty and important considerations.
but it much concerns them to understand whence that Obligation arises, in respect of this very point whereof we now speak, of Christian liberty, and for two weighty and important considerations.
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so as he sinneth mortally, who at any time, in any case (though of never so great necessity) doth otherwise than the very letter of the Constitution requireth, (yea,
so as he Sinneth mortally, who At any time, in any case (though of never so great necessity) does otherwise than the very Letter of the Constitution requires, (yea,
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But if, on the other side, which is the truth, the Constitution of the Magistrate bind the conscience of the subject, not immediately and by its own virtue,
But if, on the other side, which is the truth, the Constitution of the Magistrate bind the conscience of the Subject, not immediately and by its own virtue,
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then is there a liberty left to the subject, in cases extraordinary, and of some pressing necessity, not otherwise well to be avoided, to do otherwise sometimes than the Constitution requireth.
then is there a liberty left to the Subject, in cases extraordinary, and of Some pressing necessity, not otherwise well to be avoided, to do otherwise sometime than the Constitution requires.
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If the Magistrates Constitution did bind the conscience virtute propri•, and immediately; then should the conscience of the subject be bound to obey the Constitution of the Magistrate ex intuitu praecepti, upon the bare knowledge, and by •he bare warrant thereof, without farther enquiry;
If the Magistrates Constitution did bind the conscience virtute propri•, and immediately; then should the conscience of the Subject be bound to obey the Constitution of the Magistrate ex intuitu Precepts, upon the bore knowledge, and by •he bore warrant thereof, without farther enquiry;
and consequently should be bound to obey as well in unlawful things, as lawful. Which consequence (though they that teach otherwise will not admit) yet in truth they cannot avoid ▪ for the proper and immediate cause being supposed, the effect must needs follow.
and consequently should be bound to obey as well in unlawful things, as lawful. Which consequence (though they that teach otherwise will not admit) yet in truth they cannot avoid ▪ for the proper and immediate cause being supposed, the Effect must needs follow.
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Neither do I yet see what sufficient reason they that think otherwise can shew, why the conscience of the subject should be bound to obey the Laws of the Magistrate in lawful things,
Neither do I yet see what sufficient reason they that think otherwise can show, why the conscience of the Subject should be bound to obey the Laws of the Magistrate in lawful things,
but not in unlawful. But for them to assign this reason, were evidently to overthrow their own Tenent: because it evidently deriveth the bond of Conscience from a higher power than that of the Magistrate, even the Commandment of God.
but not in unlawful. But for them to assign this reason, were evidently to overthrow their own Tenent: Because it evidently deriveth the bound of Conscience from a higher power than that of the Magistrate, even the Commandment of God.
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Why? Because the Magistrates are the Ministers of God. Neither may they be resisted: And why? Because to resist them is to resist the Ordinance of God. That is St. Pauls doctrine.
Why? Because the Magistrates Are the Ministers of God. Neither may they be resisted: And why? Because to resist them is to resist the Ordinance of God. That is Saint Paul's Doctrine.
but propter Dominum, for the Lords sake, ver• 13. And all this may very well stand with Christian liberty: for the conscience all this while is subject to none but God.
but propter Dominum, for the lords sake, ver• 13. And all this may very well stand with Christian liberty: for the conscience all this while is Subject to none but God.
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By these Answers to their Objections, you may see what little reason some men have to make so much noise as they do about Christian liberty. Whereupon if I have insisted far beyond both your expectations, and my own first purpose: I have now no other thing whereby to excuse it,
By these Answers to their Objections, you may see what little reason Some men have to make so much noise as they do about Christian liberty. Whereupon if I have insisted Far beyond both your Expectations, and my own First purpose: I have now no other thing whereby to excuse it,
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but the earnestness of my desire, if it be possible, to contain within some reasonable bounds of sobriety and duty, those of my brethren, who think they can never run far enough from superstition, unless they run themselves quite out of their allegiance.
but the earnestness of my desire, if it be possible, to contain within Some reasonable bounds of sobriety and duty, those of my brothers, who think they can never run Far enough from Superstition, unless they run themselves quite out of their allegiance.
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and very useful for the resolution of many cases of conscience which may arise from the joynt consideration of these two points, of Christian Obedience, and of Christian Liberty. For the winding of our selves out of which perplexities, when they may concern us, I know not how to commend both to my own practice and yours, a shorter and fuller rule of direction,
and very useful for the resolution of many cases of conscience which may arise from the joint consideration of these two points, of Christian obedience, and of Christian Liberty. For the winding of our selves out of which perplexities, when they may concern us, I know not how to commend both to my own practice and yours, a shorter and fuller Rule of direction,
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so far as we may without prejudice to our Christian liberty; in all our acts of obedience to our superiors still keeping our consciences free, by subjecting them to none but God, Submit your selves &c. but yet as free and as the servants of God, and of none besides.
so Far as we may without prejudice to our Christian liberty; in all our acts of Obedience to our superiors still keeping our Consciences free, by subjecting them to none but God, Submit your selves etc. but yet as free and as the Servants of God, and of none beside.
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Bounds to our Liberty; that (the freedom of our judgments and consciences ever reserved) we must yet in the use of indifferent things moderate our liberty, by ordering our selves according unto Christian sobriety, by condescending sometimes to our brethren in Christian Charity, and by submitting our selves to the lawful commands of our Governors in Christian duty.
Bounds to our Liberty; that (the freedom of our Judgments and Consciences ever reserved) we must yet in the use of indifferent things moderate our liberty, by ordering our selves according unto Christian sobriety, by condescending sometime to our brothers in Christian Charity, and by submitting our selves to the lawful commands of our Governors in Christian duty.
In any of which respects if we shall fail, and that under the pretension of Christian liberty: we shall thereby quite contrary to the express direction of both the Apostles,
In any of which respects if we shall fail, and that under the pretension of Christian liberty: we shall thereby quite contrary to the express direction of both the Apostles,
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And so I pass from this second to my third and last Observation; wherein, if I have been too long or too obscure in the former, I shall now endeavour to recompence it, by being both shorter and plainer. The Observation was this:
And so I pass from this second to my third and last Observation; wherein, if I have been too long or too Obscure in the former, I shall now endeavour to recompense it, by being both shorter and plainer. The Observation was this:
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and accordingly behave our selves as those that are Gods servants: in these last words, ( But as the servants of God, ) containing our condition and our carriage. By our condition, we are NONLATINALPHABET, the servants of God: and our carriage must be NONLATINALPHABET, as the the servants of God, I shall fit my method to this division;
and accordingly behave our selves as those that Are God's Servants: in these last words, (But as the Servants of God,) containing our condition and our carriage. By our condition, we Are, the Servants of God: and our carriage must be, as the the Servants of God, I shall fit my method to this division;
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and first shew you sundry reasons, for which we should desire to be in this Condition, to be NONLATINALPHABET, the servants of God: and then give some directions, how we may frame our carriage answerably thereunto, to demean our selves NONLATINALPHABET, as the servants of God.
and First show you sundry Reasons, for which we should desire to be in this Condition, to be, the Servants of God: and then give Some directions, how we may frame our carriage answerably thereunto, to demean our selves, as the Servants of God.
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thou art my servant, O Israel, Isa. 44.) Princes and the great ones of the world expect from those that are their Creatures (rather that are called so,
thou art my servant, Oh Israel, Isaiah 44.) Princes and the great ones of the world expect from those that Are their Creatures (rather that Are called so,
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because they raised them, but in truth are not so, for they never made them;) yet they expect much service from them, that they should be forward instruments to execute their pleasures, and to advance their intentions: how much more may the Lord justly expect from us who are every way his Creatures, (for he raised us out of the dust,
Because they raised them, but in truth Are not so, for they never made them;) yet they expect much service from them, that they should be forward Instruments to execute their pleasures, and to advance their intentions: how much more may the Lord justly expect from us who Are every Way his Creatures, (for he raised us out of the dust,
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and instruments to promote his glory? Besides this Ius creationis; he hath yet two other Titles to our services, Ius redemptionis, and Ius liberationis. He hath bought us out of the hands of our enemies,
and Instruments to promote his glory? Beside this Just creationis; he hath yet two other Titles to our services, Just redemptionis, and Just liberationis. He hath bought us out of the hands of our enemies,
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nor any man's else, that we should be the servants of men; but his only that hath bought us and paid for us, to glorifie him both in our bodies and souls,
nor any Man's Else, that we should be the Servants of men; but his only that hath bought us and paid for us, to Glorify him both in our bodies and Souls,
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in which condition if we had lived and died, after a hard and toilsom service in the mean time, our wages in the end should have been eternal death: God by sending his Son to live and die for us, hath conquered sin and Satan, and freed us from that wretched thraldom; to this end,
in which condition if we had lived and died, After a hard and toilsome service in the mean time, our wages in the end should have been Eternal death: God by sending his Son to live and die for us, hath conquered sin and Satan, and freed us from that wretched thraldom; to this end,
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Having so many and so strong titles thereunto, with what justice can we hold back our services from him? It is the first and most proper act of Justice, jus suum cuique to render to all their dues, and to let every one have that which of right appertaineth unto him.
Having so many and so strong titles thereunto, with what Justice can we hold back our services from him? It is the First and most proper act of justice, jus suum cuique to render to all their dues, and to let every one have that which of right appertaineth unto him.
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And if we may not deny unto Caesar the things that are Caesars, it is but right we should also give unto God the things that are Gods, by so many, and just Titles.
And if we may not deny unto Caesar the things that Are Caesars, it is but right we should also give unto God the things that Are God's, by so many, and just Titles.
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how should this our strictness in exacting services from those that are under us, add to our care and conscience in performing our bounden services to our Lord and Master that is over us? But as it is with some unconscionable dealers in the world, that neither have any pity to forbear their debtors, nor any care to satisfie their creditors; and as we use to say of our great ones (and that but too truly of too many of them) that they will neither do right, nor take wrong; such is our disposition.
how should this our strictness in exacting services from those that Are under us, add to our care and conscience in performing our bounden services to our Lord and Master that is over us? But as it is with Some unconscionable dealers in the world, that neither have any pity to forbear their debtors, nor any care to satisfy their creditors; and as we use to say of our great ones (and that but too truly of too many of them) that they will neither do right, nor take wrong; such is our disposition.
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It is the masters part to command, not to serve: yet have we against all reason and good order done our endeavour to make him who is our Master become our slave.
It is the Masters part to command, not to serve: yet have we against all reason and good order done our endeavour to make him who is our Master become our slave.
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yet out of his free love to us, and for our good, he took upon him the form of a servant, and was among us as one that ministreth. That love of his should in all equity and thankfulness, yet further bind us to answer his so great love, by making our selves servants unto him, who thus made himself a servant for us.
yet out of his free love to us, and for our good, he took upon him the from of a servant, and was among us as one that Ministereth. That love of his should in all equity and thankfulness, yet further bind us to answer his so great love, by making our selves Servants unto him, who thus made himself a servant for us.
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It is secondly, the most necessary service. Necessity first, because we are servi nati, of a servile condition, born to serve. We have not the liberty to chuse whether we will serve, or no:
It is secondly, the most necessary service. Necessity First, Because we Are servi Nati, of a servile condition, born to serve. We have not the liberty to choose whither we will serve, or no:
) Since then there lieth upon us a necessity of serving, it should be our wisdom to make a vertue of that necessity, by making choice of a good master; with his resolution there, I and my house will serve the Lord.
) Since then there lies upon us a necessity of serving, it should be our Wisdom to make a virtue of that necessity, by making choice of a good master; with his resolution there, I and my house will serve the Lord.
lest if we withdraw our service from him, we perish justly in our rebellion, according to that in the Prophet ( The nation and kingdom that will not serve thee, shall perish.
lest if we withdraw our service from him, we perish justly in our rebellion, according to that in the Prophet (The Nation and Kingdom that will not serve thee, shall perish.
) It is necessary thirdly, by our own voluntary act: when we bound our selves by solemn vow and promise in the face of the open Congregation at our Baptism, to continue Christs faithful souldiers and servants unto our lives end.
) It is necessary Thirdly, by our own voluntary act: when we bound our selves by solemn Voelli and promise in the face of the open Congregation At our Baptism, to continue Christ faithful Soldiers and Servants unto our lives end.
It is thirdly, (which at the first hearing may seem a Paradox, yet will appear upon farther consideration to be a most certain truth ) of all other the most easie service: in regard both of the certainty of the employment;
It is Thirdly, (which At the First hearing may seem a Paradox, yet will appear upon farther consideration to be a most certain truth) of all other the most easy service: in regard both of the certainty of the employment;
yea), and many times contrary lusts at once, (as when Ambition biddeth, Let fly ▪ and Covetousness crieth as fast, Hold: ) whereby the poor man is infinitely distracted, between a lothness to deny either,
yea), and many times contrary Lustiest At once, (as when Ambition bids, Let fly ▪ and Covetousness cries as fast, Hold:) whereby the poor man is infinitely distracted, between a loathness to deny either,
St. Paul therefore, speaking of the state of the Saints before conversion, expresseth it thus, Tit. 3. ( We our selves also, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures; ) and that diversity breedeth distraction.
Saint Paul Therefore, speaking of the state of the Saints before conversion, Expresses it thus, Tit. 3. (We our selves also, were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures;) and that diversity breeds distraction.
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If we were left to our selves for the doing of his will, so as the yoke lay all upon our necks, and the whole burden upon our shoulders: our necks, though their sinews were of Iron, would break under the yoke; and our shoulders, though their plates had the strength of brass, would crack under the burden. But our comfort is, that (as St. Austin sometimes prayed, Da, Domine, quod jubes, & jube quod vis:
If we were left to our selves for the doing of his will, so as the yoke lay all upon our necks, and the Whole burden upon our shoulders: our necks, though their sinews were of Iron, would break under the yoke; and our shoulders, though their Plataea had the strength of brass, would Crac under the burden. But our Comfort is, that (as Saint Austin sometime prayed, Dam, Domine, quod jubes, & jube quod vis:
) so he that setteth us on work, strengtheneth us to do the work ( I can do all things through him that strengtheneth me, Phil. 4.) Nay, rather himself doth the work in us, ( Yet not I, but the Grace of God in me, 1 Cor. 15.) The Son of God putteth his neck in the yoke with us, whereby it becometh his yoke as well as ours; and that maketh it so easie to us;
) so he that sets us on work, strengtheneth us to do the work (I can do all things through him that strengtheneth me, Philip 4.) Nay, rather himself does the work in us, (Yet not I, but the Grace of God in me, 1 Cor. 15.) The Son of God putteth his neck in the yoke with us, whereby it Becometh his yoke as well as ours; and that makes it so easy to us;
It is fourthly, the most honourable service. Caeteris paribus, he goeth for the better man, that serveth the better Master. And if men of good rank and birth think it an honour for them,
It is fourthly, the most honourable service. Caeteris paribus, he Goes for the better man, that serves the better Master. And if men of good rank and birth think it an honour for them,
how much more then is it an honourable thing, and to be desired with our utmost ambitions, to be the servants of God, who is Optimus-Maximus, and that without either flattery or limitation, the best and greatest Master, and in comparison of whom the best and greatest Kings are but as worms and grashoppers.
how much more then is it an honourable thing, and to be desired with our utmost ambitions, to be the Servants of God, who is Optimus-Maximus, and that without either flattery or limitation, the best and greatest Master, and in comparison of whom the best and greatest Kings Are but as worms and grasshoppers.
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It is a great glory to follow the Lord, saith the Son of Sirac, Sirac 23. And the more truly any man serveth him, the more still will it be for his own honour.
It is a great glory to follow the Lord, Says the Son of Sirach, Sirach 23. And the more truly any man serves him, the more still will it be for his own honour.
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as it is in Iob 21. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? speak without all truth and reason;
as it is in Job 21. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? speak without all truth and reason;
These things among other, the servants of God may certainly reckon upon, as the certain vails and benefits of his service, wherein his Master will not fail him,
These things among other, the Servants of God may Certainly reckon upon, as the certain vails and benefits of his service, wherein his Master will not fail him,
Men that are in danger, cast to put themselves into the service of such great Personages as are able to give them protection. Now God both can and will protect his servants from all their enemies, and from all harms.
Men that Are in danger, cast to put themselves into the service of such great Personages as Are able to give them protection. Now God both can and will Pact his Servants from all their enemies, and from all harms.
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but that his servants may be assured of a sufficiency of both, when others shall be left destitute in want and distress, ( Behold my servants shall eat, but ye shall be hungry;
but that his Servants may be assured of a sufficiency of both, when Others shall be left destitute in want and distress, (Behold my Servants shall eat, but you shall be hungry;
and howl for vexation of spirit, Isa. 65.) And whereas the servant of sin, (besides that he hath no fruit nor comfort of his service in the mean time) when he cometh to receive his wages at the end of his term, findeth nothing but shame or death; shame, if he leave the service,
and howl for vexation of Spirit, Isaiah 65.) And whereas the servant of since, (beside that he hath no fruit nor Comfort of his service in the mean time) when he comes to receive his wages At the end of his term, finds nothing but shame or death; shame, if he leave the service,
and if he leave it not, death: (What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death.) The servant of God on the contrary, besides that he reapeth much comfort and content in the very service he doth in the mean time, he receiveth a blessed reward also at the last,
and if he leave it not, death: (What fruit had you then in those things, whereof you Are now ashamed? For the end of those things is death.) The servant of God on the contrary, beside that he reapeth much Comfort and content in the very service he does in the mean time, he receives a blessed reward also At the last,
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Methinks, I hear every man answer, as the Israelites sometimes said to Ioshua with one common voice, God forbid, that we should forsake the Lord, to serve any other:
Methinks, I hear every man answer, as the Israelites sometime said to Ioshua with one Common voice, God forbid, that we should forsake the Lord, to serve any other:
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or many times but so much as single thought, of doing any serviceable office to those men, to whom we profess so much service. However we are one towards another,
or many times but so much as single Thought, of doing any serviceable office to those men, to whom we profess so much service. However we Are one towards Another,
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it behoveth us there to be real. If we profess our selves to be, or desire to be called NONLATINALPHABET, the servants of God; we must have a care to demean our selves NONLATINALPHABET, in all respects as becometh the servants of God.
it behooveth us there to be real. If we profess our selves to be, or desire to be called, the Servants of God; we must have a care to demean our selves, in all respects as Becometh the Servants of God.
and so it hath three branches; whereof the first is Humility. It is not possible, that that servant who thinketh himself the wiser, or any way the better man of the two, should truly reverence his Master in his heart.
and so it hath three branches; whereof the First is Humility. It is not possible, that that servant who Thinketh himself the Wiser, or any Way the better man of the two, should truly Reverence his Master in his heart.
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St. Paul therefore would have servants to count their own Masters worthy of all honour, 1 Tim. 6. 1. he knew well they could not else reverence them, as they ought.
Saint Paul Therefore would have Servants to count their own Masters worthy of all honour, 1 Tim. 6. 1. he knew well they could not Else Reverence them, as they ought.
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Then are we meetly prepared for his service, and not before, when truly apprehending our own vileness and unworthiness, both in our nature, and by reason of sin;
Then Are we meetly prepared for his service, and not before, when truly apprehending our own vileness and unworthiness, both in our nature, and by reason of since;
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and duly acknowledging the infinite greatness and goodness of our Master; we unfeignedly account our selves altogether unworthy to be called his servants.
and duly acknowledging the infinite greatness and Goodness of our Master; we unfeignedly account our selves altogether unworthy to be called his Servants.
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This fear is a disposition well becoming a servant, and therefore God as our Master, and by that name of Master challengeth it, Mal. 1. ( If I be a Father, where is my honour? And if I be a Master, where is my fear? saith the Lord of Hosts.
This Fear is a disposition well becoming a servant, and Therefore God as our Master, and by that name of Master Challengeth it, Malachi 1. (If I be a Father, where is my honour? And if I be a Master, where is my Fear? Says the Lord of Hosts.
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( Serve the Lord with fear, and rejoyce to him with reverence, Psal. 2.) and the Apostles would have us furnished with grace, whereby to serve God acceptably with reverence and godly fear, Heb. 12. From which fear of offending, a care and desire of pleasing cannot be severed:
(Serve the Lord with Fear, and rejoice to him with Reverence, Psalm 2.) and the Apostles would have us furnished with grace, whereby to serve God acceptably with Reverence and godly Fear, Hebrew 12. From which Fear of offending, a care and desire of pleasing cannot be severed:
which is the third branch of the servants Reverence to his Master. St. Paul biddeth Titus exhort servants to please their Masters well in all things. So must Gods servant do;
which is the third branch of the Servants reverence to his Master. Saint Paul bids Titus exhort Servants to please their Masters well in all things. So must God's servant do;
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Whoso is not thus resolved to please his Master, although he should thereby incur the displeasure of the whole world besides, is not worthy to be called the servant of such a Master.
Whoso is not thus resolved to please his Master, although he should thereby incur the displeasure of the Whole world beside, is not worthy to be called the servant of such a Master.
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Obedience is the next general duty ( Servants be obedient to your Masters, Eph. 6. Know you not, whom you yield your selves servants to obey, his servants ye are to whom ye obey? Rom. 6.) As if there could be no better proof of service than obedience: and that is two-fold, Active, and Passive. For Obedience consisteth in the subjecting of a mans own will to the will of another:
obedience is the next general duty (Servants be obedient to your Masters, Ephesians 6. Know you not, whom you yield your selves Servants to obey, his Servants you Are to whom you obey? Rom. 6.) As if there could be no better proof of service than Obedience: and that is twofold, Active, and Passive. For obedience Consisteth in the subjecting of a men own will to the will of Another:
which subjection, if it be in something to be done, maketh an Active; if in something to be suffered, a Passive Obedience. Our Active Obedience to God, is the keeping his Commandments,
which subjection, if it be in something to be done, makes an Active; if in something to be suffered, a Passive obedience. Our Active obedience to God, is the keeping his commandments,
Nor only so, but in the greatest trial of Obedience that ever we read any man (any mere man ) to have been put unto, being commanded to sacrifice his only begotten Son, of whom it was said, That in Isaac shall thy Seed be called:
Nor only so, but in the greatest trial of obedience that ever we read any man (any mere man) to have been put unto, being commanded to sacrifice his only begotten Son, of whom it was said, That in Isaac shall thy Seed be called:
when he was come even to the last act, inhibited him by his countermand. If mortal and wicked men look to be obeyed by their servants upon the warrant of their bare command, in evil and unrighteous acts;
when he was come even to the last act, inhibited him by his countermand. If Mortal and wicked men look to be obeyed by their Servants upon the warrant of their bore command, in evil and unrighteous acts;
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have not I commanded you? saith Absalom to his servants, 2 Sam. 13.) Ought not the express command of God much more to be a sufficient warrant for us to do as we are bidden, none of whose commands can be other than holy and just?
have not I commanded you? Says Absalom to his Servants, 2 Sam. 13.) Ought not the express command of God much more to be a sufficient warrant for us to do as we Are bidden, none of whose commands can be other than holy and just?
That is our Active obedience. We must give proof of our Passive obedience also, both in contenting our selves with his allowances, and in submitting our selves to his corrections. He that is but a servant in the house, may not think to command whatsoever the house affordeth at his own pleasure; (that is the Masters prerogative alone:) but he must content himself with what his Master is content to allow him;
That is our Active Obedience. We must give proof of our Passive Obedience also, both in contenting our selves with his allowances, and in submitting our selves to his corrections. He that is but a servant in the house, may not think to command whatsoever the house affords At his own pleasure; (that is the Masters prerogative alone:) but he must content himself with what his Master is content to allow him;
and take his portion of meat, drink, livery, lodging, and every other thing, at the discretion and appointment of his Master. Neither may the servant of God look to be his own carver in any thing;
and take his portion of meat, drink, livery, lodging, and every other thing, At the discretion and appointment of his Master. Neither may the servant of God look to be his own carver in any thing;
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though he should want either or both, he should be content without it. We should all learn of an old experienced servant of God, St. Paul, what grace and long experience had taught him, In whatsoever state we are, to be therewith content.
though he should want either or both, he should be content without it. We should all Learn of an old experienced servant of God, Saint Paul, what grace and long experience had taught him, In whatsoever state we Are, to be therewith content.
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We are to shew our Obedience to our heavenly Master yet further, by submitting to his wholesom Discipline, when at any time he shall see cause to give us correction. Our Apostle, a little after the Text, would have servants to be subject even to their froward Masters, and to take it patiently when they are buffeted undeservedly, and without fault.
We Are to show our obedience to our heavenly Master yet further, by submitting to his wholesome Discipline, when At any time he shall see cause to give us correction. Our Apostle, a little After the Text, would have Servants to be Subject even to their froward Masters, and to take it patiently when they Are buffeted undeservedly, and without fault.
First, but for our fault, (such is his justice:) nor Secondly, (such is his mercy) but for our good. And all this belongeth to that Obedience, which the servant of God ought to manifest, both by doing and suffering according to the will of his Master.
First, but for our fault, (such is his Justice:) nor Secondly, (such is his mercy) but for our good. And all this belongeth to that obedience, which the servant of God ought to manifest, both by doing and suffering according to the will of his Master.
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The third and last general duty is Fidelity, ( Who is a faithful and wise servant? Well done thou good and faithful servant, ) as if the wisdom and goodness of a servant consisted in his faithfulness. Now the faithfulness of a servant may be tried especially by these three things:
The third and last general duty is Fidis, (Who is a faithful and wise servant? Well done thou good and faithful servant,) as if the Wisdom and Goodness of a servant consisted in his faithfulness. Now the faithfulness of a servant may be tried especially by these three things:
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Such NONLATINALPHABET the Apostle condemneth, Col. 3. and elsewhere, admonishing servants whatsoever they do to do it heartily, and to obey their Masters not with eye-service, but in singleness of heart.
Such the Apostle Condemneth, Col. 3. and elsewhere, admonishing Servants whatsoever they do to do it heartily, and to obey their Masters not with eye-service, but in singleness of heart.
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See we, how far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of Gods truth and worship, when it is discountenanced or over-born either by might or multitudes: If our blood will not appear a little,
See we, how Far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of God's truth and worship, when it is discountenanced or overborne either by might or Multitudes: If our blood will not appear a little,
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when cursed miscreants blast the honour of God with their unhallowed breath, by blaspheming oaths, fearful imprecations, scurrile profanations of Scripture, licentious and bitter sarcasms against the holy Ordinances of God:
when cursed miscreants blast the honour of God with their unhallowed breath, by blaspheming Oaths, fearful imprecations, scurrile profanations of Scripture, licentious and bitter sarcasms against the holy Ordinances of God:
If a profound drunkard, and obscene rimer, an habituated swearer, a complete roarer, every loose companion and professed scorner of all goodness, that doth but peep out with a head, be as welcome into our company,
If a profound drunkard, and obscene rimer, an habituated swearer, a complete roarer, every lose Companion and professed scorner of all Goodness, that does but peep out with a head, be as welcome into our company,
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and find as full and free entertainment with us, as he that carrieth the face, and for any thing we know hath the heart of an honest and sober Christian, without either profaneness or preciseness: If we grieve not for the miscarriages of those poor souls that live near us, especially those that fall any way under our charge:
and find as full and free entertainment with us, as he that Carrieth the face, and for any thing we know hath the heart of an honest and Sobrium Christian, without either profaneness or preciseness: If we grieve not for the miscarriages of those poor Souls that live near us, especially those that fallen any Way under our charge:
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(Sudant quando vorant, frigescunt quando laborant) such as eat till they sweat, and work till they freeze. (O thou wicked and slothful servant, saith the Master in the Parable, to him that napkined up his Talent, Mat. 25.) they are rightly joyned, wicked and slothful, for it is impossible a slothful servant should be good.
(student quando vorant, frigescunt quando laborant) such as eat till they sweat, and work till they freeze. (Oh thou wicked and slothful servant, Says the Master in the Parable, to him that napkined up his Talon, Mathew 25.) they Are rightly joined, wicked and slothful, for it is impossible a slothful servant should be good.
The Poets therefore give unto Mercury, who is Interpres divûm, the Messenger (as they feign) of Iupiter, and the other Gods, wings both at his hands and feet:
The Poets Therefore give unto Mercury, who is Interpret divûm, the Messenger (as they feign) of Iupiter, and the other God's, wings both At his hands and feet:
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by how much both the Master is of greater Majesty, and the service of greater importance, ( Not slothful in business, fervent in spirit, serving the Lord, saith St. Paul. ) Let all those that trifle away their precious time in unconcerning things,
by how much both the Master is of greater Majesty, and the service of greater importance, (Not slothful in business, fervent in Spirit, serving the Lord, Says Saint Paul.) Let all those that trifle away their precious time in unconcerning things,
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or any other way slack their bounden service unto God, either in the common-duties of their general, or in the proper works of their particular calling; tremble to think what shall become of them,
or any other Way slack their bounden service unto God, either in the common-duties of their general, or in the proper works of their particular calling; tremble to think what shall become of them,
and for that end pray to the same our Master, who alone can work in us both the will and the deed, that he would be pleased of his great goodness to give to every one of us courage to maintain our Christian liberty inviolate as those that are free; wisdom to use it right,
and for that end pray to the same our Master, who alone can work in us both the will and the deed, that he would be pleased of his great Goodness to give to every one of us courage to maintain our Christian liberty inviolate as those that Are free; Wisdom to use it right,
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a Sermon ▪ and, the Preacher being a King, a Royal Sermon. He took a very large, but withal a very barren Text. His Text the whole World, with all the pleasures,
a Sermon ▪ and, the Preacher being a King, a Royal Sermon. He took a very large, but withal a very barren Text. His Text the Whole World, with all the pleasures,
and profits, and honours, and endeavours, and businesses, and events that are to be found under the Sun. From which so large a Text, after as exact a survey thereof taken,
and profits, and honours, and endeavours, and businesses, and events that Are to be found under the Sun. From which so large a Text, After as exact a survey thereof taken,
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as unwearied diligence in searching, joyned with incomparable wisdom in judging could make, he could not yet with all his skill raise any more than this one bare and short Conclusion; proposed in the very entrance of his Sermon, as the only Doctrinal Point to be insisted upon throughout:
as unwearied diligence in searching, joined with incomparable Wisdom in judging could make, he could not yet with all his skill raise any more than this one bore and short Conclusion; proposed in the very Entrance of his Sermon, as the only Doctrinal Point to be insisted upon throughout:
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that so having fully established the main Doctrine, (which he therefore often inculcateth in his passage along,) that all things in the World are but Vanity;
that so having Fully established the main Doctrine, (which he Therefore often inculcateth in his passage along,) that all things in the World Are but Vanity;
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and reserveth (as good Orators use to do) for the close and Epilogue of the whole Sermon; namely, that quitting the World and the Vanities thereof, men should betake themselves to that which alone is free from vanity, to wit, the fear and service of God, Hear the conclusion of the whole matter:
and reserveth (as good Orators use to do) for the close and Epilogue of the Whole Sermon; namely, that quitting the World and the Vanities thereof, men should betake themselves to that which alone is free from vanity, to wit, the Fear and service of God, Hear the conclusion of the Whole matter:
2. To the men of the world, whose affections are set upon the World, and who propose and promise to themselves much contentment and happiness from the things of this World: as the main Doctrine it self is,
2. To the men of the world, whose affections Are Set upon the World, and who propose and promise to themselves much contentment and happiness from the things of this World: as the main Doctrine it self is,
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so are most of the Proofs and passages of the whole Sermon, very Paradoxes. We may (not unfitly) therefore call this Book Solomons Paradoxes. Look no further than a few of the next following verses of this very Chapter.
so Are most of the Proofs and passages of the Whole Sermon, very Paradoxes. We may (not unfitly) Therefore call this Book Solomons Paradoxes. Look no further than a few of the next following Verses of this very Chapter.
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To prefer the house of mourning before the house of feasting; sorrow before laughter; rebukes before Praises; the end of a thing when it shall be no more,
To prefer the house of mourning before the house of feasting; sorrow before laughter; rebukes before Praises; the end of a thing when it shall be no more,
but so many Paradoxes? The Writings of Zeno and Chrysippus, (if we had them extant) with the whole School of Stoicks, would not afford us Paradoxes more or greater,
but so many Paradoxes? The Writings of Zeno and Chrysippus, (if we had them extant) with the Whole School of Stoics, would not afford us Paradoxes more or greater,
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Wherein, quite oppositely to what value the World usually setteth upon them, Solomon out of the depth of that Wisdom, wherewith God had filled his heart, preferreth a good Name before precious Oyntment; and the day of death before the day of ones birth. Paradoxes both:
Wherein, quite oppositely to what valve the World usually sets upon them, Solomon out of the depth of that Wisdom, wherewith God had filled his heart, preferreth a good Name before precious Ointment; and the day of death before the day of ones birth. Paradoxes both:
3. Wherein before I come to the pith of the matter; I cannot but take notice of an Elegancy observable in the very bark and rind of the Letters in the Hebrew Text, NONLATINALPHABET.
3. Wherein before I come to the pith of the matter; I cannot but take notice of an Elegancy observable in the very bark and rind of the Letters in the Hebrew Text,.
a near affinity both in the Letters and Sound, between the words, whereby the opposite Terms of the Comparison are expressed, NONLATINALPHABET the Name, and NONLATINALPHABET the Oyntment. Such allusions and agnominations are no strangers in either of the holy Tongues: but of frequent use both in the Old and New Testaments. Examples might be alledged many:
a near affinity both in the Letters and Found, between the words, whereby the opposite Terms of the Comparison Are expressed, the Name, and the Ointment. Such allusions and agnominations Are no Strangers in either of the holy Tongues: but of frequent use both in the Old and New Testaments. Examples might be alleged many:
dt j n1 av-d p-acp dt n2 cc j, p-acp dt n2, c-crq dt j-jn n2 pp-f dt n1 vbr vvn, dt n1, cc dt n1. d n2 cc n2 vbr dx n2 p-acp d pp-f dt j n2: cc-acp pp-f j n1 av-d p-acp dt j cc j n2. n2 vmd vbi vvn d:
NONLATINALPHABET and NONLATINALPHABET, Joh. 15. 2. NONLATINALPHABET, and NONLATINALPHABET, 2 Thes. 3. 11. NONLATINALPHABET, Heb. 11. 37. NONLATINALPHABET, three together as it were with a breath, Rom. 1. 29. 31. But omitting the rest, I shall commend unto you but two, but those very remarkable ones:
and, John 15. 2., and, 2 Thebes 3. 11., Hebrew 11. 37., three together as it were with a breath, Rom. 1. 29. 31. But omitting the rest, I shall commend unto you but two, but those very remarkable ones:
out of either Testament, one. The one in Isa. 24. where the Prophet expressing the variety of Gods inevitable judgments under three several appellations.
out of either Testament, one. The one in Isaiah 24. where the Prophet expressing the variety of God's inevitable Judgments under three several appellations.
NONLATINALPHABET Pachadh, the Fear; NONLATINALPHABET Pachath, the Pit; NONLATINALPHABET Pach, the Snare. The other in Rom. 12. where the Apostle exhorting men not to think of themselves too highly, but according to sobriety, setteth it off with exquisite elegancy thus, NONLATINALPHABET.
Pachadh, the fear; Pachath, the Pit; patch, the Snare. The other in Rom. 12. where the Apostle exhorting men not to think of themselves too highly, but according to sobriety, sets it off with exquisite elegancy thus,.
4. The more inconsiderate, (that I say not, uncharitable and unjust ) they, that pass their censures very freely (as I have sometimes heard some do, fondly and rashly enough) upon Preachers: When now and then in their popular Sermons they let fall the like Elegancies, scatter in here and there some flowers of Elooution among.
4. The more inconsiderate, (that I say not, uncharitable and unjust) they, that pass their censures very freely (as I have sometime herd Some do, fondly and rashly enough) upon Preachers: When now and then in their popular Sermons they let fallen the like Elegances, scatter in Here and there Some flowers of Elooution among.
crd dt dc j, (cst pns11 vvb xx, j cc j) pns32, cst vvb po32 n2 av av-j (c-acp pns11 vhb av vvn d vdb, av-j cc av-j av-d) p-acp n2: c-crq av cc av p-acp po32 j n2 pns32 vvb vvi dt j n2, vvb p-acp av cc a-acp d n2 pp-f n1 p-acp.
As if all use of Rhetorical ornaments did savour of an unsanctified spirit; or were the rank superfluities of a carnal Wit; or did adulterate, corrupt,
As if all use of Rhetorical Ornament did savour of an unsanctified Spirit; or were the rank superfluities of a carnal Wit; or did adulterate, corrupt,
p-acp cs d n1 pp-f j n2 vdd vvi pp-f dt j n1; cc vbdr dt j n2 pp-f dt j n1; cc vdd j, j,
Or as if they that made use of such exornations, did preach themselves and their own wit, rather than Christ Iesus and his Cross; or else sought to make the Faith of their hearers to stand rather in in the wisdom of men, than in the power of God.
Or as if they that made use of such exornations, did preach themselves and their own wit, rather than christ Iesus and his Cross; or Else sought to make the Faith of their hearers to stand rather in in the Wisdom of men, than in the power of God.
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Affectation in this, as in every other thing, is both tedious and ridiculous: And in this by so much more than in other things, by how much more the condition of the person, and the nature of the business, require a sober, serious and grave deportment.
Affectation in this, as in every other thing, is both tedious and ridiculous: And in this by so much more than in other things, by how much more the condition of the person, and the nature of the business, require a Sobrium, serious and grave deportment.
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Those Preachers therefore, by a little vanity in this kind, take the readiest way to bring, both their own discretions into question, and the Sacred Word they handle into contempt, that play with words as children do with a feather. A too too lightcoloured habit, certainly suteth not well with the gravity of a Sermon.
Those Preachers Therefore, by a little vanity in this kind, take the Readiest Way to bring, both their own discretions into question, and the Sacred Word they handle into contempt, that play with words as children do with a feather. A too too lightcoloured habit, Certainly suits not well with the gravity of a Sermon.
d n2 av, p-acp dt j n1 p-acp d n1, vvb dt js n1 pc-acp vvi, d po32 d n2 p-acp n1, cc dt j n1 pns32 vvb p-acp n1, cst vvb p-acp n2 p-acp n2 vdb p-acp dt n1. dt av av j n1, av-j vvz xx av p-acp dt n1 pp-f dt n1.
but rather a commendable thing in Preachers of the Gospel, (though they ought to avoid by all means all fruitless ostentation of a frothy Wit, yet) to endeavour at all times,
but rather a commendable thing in Preachers of the Gospel, (though they ought to avoid by all means all fruitless ostentation of a frothy Wit, yet) to endeavour At all times,
yea, and sometimes also (as occasion may require, and especially the disposition and temper of the hearers ) to put their matter into a more accurate and elaborate dress, and to adorn their discourses with the choicer habiliments of Art.
yea, and sometime also (as occasion may require, and especially the disposition and temper of the hearers) to put their matter into a more accurate and elaborate dress, and to adorn their discourses with the choicer habiliments of Art.
uh, cc av av (c-acp n1 vmb vvi, cc av-j dt n1 cc n1 pp-f dt n2) pc-acp vvi po32 n1 p-acp dt av-dc j cc vvi vvi, cc pc-acp vvi po32 n2 p-acp dt jc n2 pp-f n1
Sparingly, and as it were offering it self fairly, and without enforcement. And secondly, that it be directed to the right end: Which is, not to gain glory or applause to the speaker (that is a base and unworthy end: ) much less to poyson the Iudgments, or pervert the Consciences of their Hearers, by drawing them the more easily thereby into Errour or Sin (that is a cursed and pernicious end. ) But either thereby the better to inform the Understanding, or to work upon the affections, or to quicken the attention, or to succour the memories, or some other way to please their Neighbour for his good unto edification.
Sparingly, and as it were offering it self fairly, and without enforcement. And secondly, that it be directed to the right end: Which is, not to gain glory or applause to the speaker (that is a base and unworthy end:) much less to poison the Judgments, or pervert the Consciences of their Hearers, by drawing them the more Easily thereby into Error or since (that is a cursed and pernicious end.) But either thereby the better to inform the Understanding, or to work upon the affections, or to quicken the attention, or to succour the memories, or Some other Way to please their Neighbour for his good unto edification.
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Who, as he professeth elsewhere the doing of it, so here he hath actually done it. Look but at the very outside, the shell of the Letter, and you must grant, that the Preacher hath found out pleasant words.
Who, as he Professes elsewhere the doing of it, so Here he hath actually done it. Look but At the very outside, the shell of the letter, and you must grant, that the Preacher hath found out pleasant words.
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The common Attribute wherein they both agree, is Goodness: The name good, the Ointment good. The difference is in the inequality of degree: Name and Ointment both good;
The Common Attribute wherein they both agree, is goodness: The name good, the Ointment good. The difference is in the inequality of degree: Name and Ointment both good;
dt j vvb c-crq pns32 d vvb, vbz n1: dt n1 j, dt n1 j. dt n1 vbz p-acp dt n1 pp-f n1: vvb cc n1 d j;
when the common voice of men, (either all, or most, or best ) doth from the approved evidence of a mans worthy carriage in the constant tenour of his life and conversation, give a frequent and commendable testimony thereunto.
when the Common voice of men, (either all, or most, or best) does from the approved evidence of a men worthy carriage in the constant tenor of his life and Conversation, give a frequent and commendable testimony thereunto.
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whereas we read it Ointment, the Greek calleth it Oil. Between which two tho' there be some difference, and accordingly as well in the Greek and Latine Tongues as in the English, that difference is acknowledged by allowing them distinct names NONLATINALPHABET and NONLATINALPHABET in the Greek, Unguentum and Oleum in the Latine,
whereas we read it Ointment, the Greek calls it Oil. Between which two though there be Some difference, and accordingly as well in the Greek and Latin Tongues as in the English, that difference is acknowledged by allowing them distinct names and in the Greek, Unguentum and Oleum in the Latin,
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yet the same Hebrew word comprehendeth both; and the words are very often promiscuously and reciprocally used the one for the other in the Greek, Latin, and most other Languages;
yet the same Hebrew word comprehendeth both; and the words Are very often promiscuously and reciprocally used the one for the other in the Greek, Latin, and most other Languages;
av dt d njp n1 vvz av-d; cc dt n2 vbr av av av-j cc av-j vvn dt crd p-acp dt j-jn p-acp dt jp, jp, cc av-ds j-jn n2;
because they agree much in the same qualities, and are much of like use: and the most ancient confections of Ointments did consist for the most part of Oil, with some addition of herbs, spices, or other ingredients.
Because they agree much in the same qualities, and Are much of like use: and the most ancient confections of Ointments did consist for the most part of Oil, with Some addition of herbs, spices, or other ingredients.
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Yea, and even yet, in the most precious and exquisite Ointments (such as are either most aromatical for smell, or of most soveraign operation for medicine ) common Oil hath a very great part in the confection,
Yea, and even yet, in the most precious and exquisite Ointments (such as Are either most aromatical for smell, or of most sovereign operation for medicine) Common Oil hath a very great part in the confection,
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and is therefore esteemed as the basts or foundation of all Ointments. But whether Oil or Ointment, the word seemeth to be here used (by a kind of Synecdoche ) to signifie all the delights of the Sons of men.
and is Therefore esteemed as the basts or Foundation of all Ointments. But whither Oil or Ointment, the word seems to be Here used (by a kind of Synecdoche) to signify all the delights of the Sons of men.
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and in great request for pleasing the senses, or comforting the brain, for refreshing the spirits, for chearing the countenance, for suppling the joynts, and for fundry other services tending to delight and chearfulness;
and in great request for pleasing the Senses, or comforting the brain, for refreshing the spirits, for cheering the countenance, for suppling the Joints, and for fundry other services tending to delight and cheerfulness;
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Wherein they abounded even unto Wantonness and Luxury. Whose excess therein, as in all other manner of riotous and voluptuous living, was soon followed by the Greeks: and thence derived into Italy; and entertained once at Rome, quickly over-spread the greatest part of the World, then under her Empire, as appeareth by the frequent complaints, and other passages in the Writings of the Learned of those times.
Wherein they abounded even unto Wantonness and Luxury. Whose excess therein, as in all other manner of riotous and voluptuous living, was soon followed by the Greeks: and thence derived into Italy; and entertained once At Room, quickly overspread the greatest part of the World, then under her Empire, as appears by the frequent complaints, and other passages in the Writings of the Learned of those times.
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as if Solomon had said, A good Name is better than the most fragrant and odoriferous Ointments, which for their exquisite pleasantness are held in greatest price and estimation.
as if Solomon had said, A good Name is better than the most fragrant and odoriferous Ointments, which for their exquisite pleasantness Are held in greatest price and estimation.
10. The word Better, which decideth the whole controversie between the compared terms, and is the just importance of that which the Hebrews in their Idiom (for want of the comparitve degree ) express by the Preposition NONLATINALPHABET prefixed;
10. The word Better, which decideth the Whole controversy between the compared terms, and is the just importance of that which the Hebrews in their Idiom (for want of the comparitve degree) express by the Preposition prefixed;
that is to say, more pleasant, more contentful: or as Solomon saith elsewhere, comparing a good Name with Gold and Silver, Desiderabilius, more to be wished or desired than a precious Oyntment; or Eligibilius, in the choice to be preferred before it.
that is to say, more pleasant, more contentful: or as Solomon Says elsewhere, comparing a good Name with Gold and Silver, Desiderabilius, more to be wished or desired than a precious Ointment; or Eligibilius, in the choice to be preferred before it.
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A good Name is a thing very worthy to be of every good man highly esteemed; and to be held much more valuable than Riches, pleasures, honours, or whatsoever other outward things the men of this World can place their utmost felicity in.
A good Name is a thing very worthy to be of every good man highly esteemed; and to be held much more valuable than Riches, pleasures, honours, or whatsoever other outward things the men of this World can place their utmost felicity in.
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and that the chiefest of all the rest in most mens account, the Worldlings Summum bonum, Riches (Prov. 22.) A good name is rather to be chosen than great Riches:
and that the chiefest of all the rest in most men's account, the Worldlings Summum bonum, Riches (Curae 22.) A good name is rather to be chosen than great Riches:
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Before gold, Treasures of Gold, great treasures of gold, thousands of great treasures of gold, yea and put life it self in to boot, Sirach 41. Compare we a little the most esteemed delights of the sons of men, those Ointments that are most precious in their esteem, with a good Name: and see if it do not in very many respects go beyond them all.
Before gold, Treasures of Gold, great treasures of gold, thousands of great treasures of gold, yea and put life it self in to boot, Sirach 41. Compare we a little the most esteemed delights of the Sons of men, those Ointments that Are most precious in their esteem, with a good Name: and see if it do not in very many respects go beyond them all.
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12. If we should take an exact Inventory of all the particulars the World affords, which worldly men hunt after with such eagerness, that they not only spend all their strength and travel, but adventure their healths also and lives in the pursuit;
12. If we should take an exact Inventory of all the particulars the World affords, which worldly men hunt After with such eagerness, that they not only spend all their strength and travel, but adventure their healths also and lives in the pursuit;
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We shall find them all to come under one of these three heads, whereunto St. Iohn hath reduced them, summing them up as it were in the gross (1 Ioh. 2.) The lust of the flesh, the lust of the eyes,
We shall find them all to come under one of these three Heads, whereunto Saint John hath reduced them, summing them up as it were in the gross (1 John 2.) The lust of the Flesh, the lust of the eyes,
) These are the things so much magnified and adored in the World; with one or other of these baits Satan tricketh up all his temptations, when he layeth wait for our souls;
) These Are the things so much magnified and adored in the World; with one or other of these baits Satan tricketh up all his temptations, when he Layeth wait for our Souls;
) d vbr dt n2 av av-d vvn cc vvn p-acp dt n1; p-acp crd cc n-jn pp-f d n2 np1 vvz a-acp d po31 n2, c-crq pns31 vvz n1 p-acp po12 n2;
Riches, Honours, and Pleasures. And to each of these may the word Ointment in the Text (either by way of Metaphor, or Metonymie of the adjunct) be very well extended.
Riches, Honours, and Pleasures. And to each of these may the word Ointment in the Text (either by Way of Metaphor, or Metonymy of the adjunct) be very well extended.
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For Riches first, it appeareth that Ointments were of ancient time accounted, and are so taken notice of by Historians, as a special part of the Royal treasure of Kings and Princes.
For Riches First, it appears that Ointments were of ancient time accounted, and Are so taken notice of by Historians, as a special part of the Royal treasure of Kings and Princes.
And therefore are the spices and precious Ointments reckoned amongst the things which Hezekiah shewed to the Babylonish Ambassadors, when with vain ostentation he desired they should see the royal wealth & magnificence of his Treasures Ointments also secondly, were the Ensigns & Symbols of the greatest honours, as being used in the solemn consecration and inauguration of men into the Kingly and Priestly dignities.
And Therefore Are the spices and precious Ointments reckoned among the things which Hezekiah showed to the Babylonish ambassadors, when with vain ostentation he desired they should see the royal wealth & magnificence of his Treasures Ointments also secondly, were the Ensigns & Symbols of the greatest honours, as being used in the solemn consecration and inauguration of men into the Kingly and Priestly dignities.
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Among the Heathens indeed in imitation of the Hebrews (as many other of their rites came in upon that account, ) but among the Hebrews, by special appointment from God himself.
Among the heathens indeed in imitation of the Hebrews (as many other of their Rites Come in upon that account,) but among the Hebrews, by special appointment from God himself.
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But above all, thirdly, Ointments were the special emblems and expressions of mirth and jollity ▪ and therefore were used in entertainments, and at feasts. Testimonies hereof from the Writings of Poets and Histori•ns, both Greek and Latin, in great abundance, besides that I find them ready collected by sundry learned men, are of themselves obvious every where.
But above all, Thirdly, Ointments were the special emblems and expressions of mirth and jollity ▪ and Therefore were used in entertainments, and At feasts. Testimonies hereof from the Writings of Poets and Histori•ns, both Greek and Latin, in great abundance, beside that I find them ready collected by sundry learned men, Are of themselves obvious every where.
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There we read of the Oil of joy, and the Oil of gladness. When thou fastest, saith our saviour, do not by an affected sullenness and sadness make ostentation of thy fasting ▪ •• hypocrites do:
There we read of the Oil of joy, and the Oil of gladness. When thou fastest, Says our Saviour, do not by an affected sullenness and sadness make ostentation of thy fasting ▪ •• Hypocrites do:
13. Now then to enter into the Comparison: First, all these Ointments (even the most precious of them) are equally common to the Good and Bad. The worst of men may have as large a share in them,
13. Now then to enter into the Comparison: First, all these Ointments (even the most precious of them) Are equally Common to the Good and Bad. The worst of men may have as large a share in them,
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For though they be in truth secretly disposed by the most wise and just hand of a divine providence: yet to the outward appearance (and farther our eye will not pierce) the dispensation of them seemeth to come from Chance rather than Iustice, and Fortune rather than Merit. This the Preacher took into his consideration and complaineth of it, Chap. 9. as one of the great evils and vanities among those that are done under the Sun ▪ that all (outward) things come ali•e to all, & that there is one event to the righteous and to the wicked:
For though they be in truth secretly disposed by the most wise and just hand of a divine providence: yet to the outward appearance (and farther our eye will not pierce) the Dispensation of them seems to come from Chance rather than justice, and Fortune rather than Merit. This the Preacher took into his consideration and Complaineth of it, Chap. 9. as one of the great evils and vanities among those that Are done under the Sun ▪ that all (outward) things come ali•e to all, & that there is one event to the righteous and to the wicked:
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& thence inferreth, that no man can know (so as to pronounce thereof with any certainty) whether he be in the love or hatred of God, by all that is before him.
& thence infers, that no man can know (so as to pronounce thereof with any certainty) whither he be in the love or hatred of God, by all that is before him.
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If in respect of these outward things there be any difference between the Good and the Bad; the advantage is rather on the worse side, bad men oftentimes having a larger portion thereof, than good men have.
If in respect of these outward things there be any difference between the Good and the bade; the advantage is rather on the Worse side, bad men oftentimes having a larger portion thereof, than good men have.
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if but in this, that wicked men, what worldly ends they propose to themselves they pursue to the utmost, not boggling at any thing that they think may conduce to the obtaining of the same, be it right or wrong; whereas godly, and vertuous men make conscience both of End & Means, and will neither pitch upon any unworthy End, nor adventure upon any unlawful means. Hath it not been always seen,
if but in this, that wicked men, what worldly ends they propose to themselves they pursue to the utmost, not boggling At any thing that they think may conduce to the obtaining of the same, be it right or wrong; whereas godly, and virtuous men make conscience both of End & Means, and will neither pitch upon any unworthy End, nor adventure upon any unlawful means. Hath it not been always seen,
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when you have done your utmost endeavours, we may justly put that rebuke upon you, which the Disciples did unjustly upon the good woman in the Gospel, Quorsum perditio haec? Whereunto serveth this waste? Oleum & operam: you shall not be able,
when you have done your utmost endeavours, we may justly put that rebuke upon you, which the Disciples did unjustly upon the good woman in the Gospel, Quorsum Perdition haec? Whereunto serves this waste? Oleum & Operam: you shall not be able,
and still is, and ever will be (more or less) to the worlds end, That extorting Usurers, oppressing Landlords, unconscionable Traders, corrupt Magistrates, and griping Officers, have gotten together the greatest wealth, and most abounded in riches? That obsequious Flatterers, temporizing Sycophants, per•idious Traitors, bold and insolent Intruders, bribing and Simoniacal Chafferers, have climbed up the highest rounds of Civil and Ecclesiastical perferments? That men of base and unmanly condition, rather to be called beasts than men,
and still is, and ever will be (more or less) to the world's end, That extorting Usurers, oppressing Landlords, unconscionable Traders, corrupt Magistrates, and gripping Officers, have got together the greatest wealth, and most abounded in riches? That obsequious Flatterers, temporizing sycophants, per•idious Traitors, bold and insolent Intruders, bribing and Simoniacal Chafferers, have climbed up the highest rounds of Civil and Ecclesiastical preferments? That men of base and unmanly condition, rather to be called beasts than men,
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if not Monsters rather than either of both, (such as some of the old Assyrian and Persian Monarchs, and after them some of the Roman Emperours were) have surfeited of pleasures to the full,
if not Monsters rather than either of both, (such as Some of the old assyrian and Persian Monarchs, and After them Some of the Roman emperors were) have surfeited of pleasures to the full,
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and wallowed in all manner of luxury and sensuality? Worthless and wicked men may swim up to the chin in Rivers of oil, and have their heads and beards, yea & the very skirts of their garments too, bedrencht in great abundance with the choicest of these outward Ointments.
and wallowed in all manner of luxury and sensuality? Worthless and wicked men may swim up to the chin in rivers of oil, and have their Heads and beards, yea & the very skirts of their garments too, bedrencht in great abundance with the Choicest of these outward Ointments.
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as being (in the ordinary course of Gods providence) the proper effect, and (by his good blessing) for the most part the most certain temporal reward of Vertue and Piety.
as being (in the ordinary course of God's providence) the proper Effect, and (by his good blessing) for the most part the most certain temporal reward of Virtue and Piety.
do what you can for the preservation of your name and memory, use all your best wit and art, spend the most costly perfumes and precious ointments you have about it:
do what you can for the preservation of your name and memory, use all your best wit and art, spend the most costly perfumes and precious ointments you have about it:
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The memorial of the just (when Envy and Calumny have done their worst to blast it) shall yet be blessed: but the name of the wicked (when Hypocrisie and Flattery have done their best to prevent it) shall rot notwithstanding.
The memorial of the just (when Envy and Calumny have done their worst to blast it) shall yet be blessed: but the name of the wicked (when Hypocrisy and Flattery have done their best to prevent it) shall rot notwithstanding.
which perhaps might be some cause, why Solomon should here make choice of them, rather than any other things, whereby to express outward and sensual pleasures. And this they do by three distinct qualities: whereby they affect three distinct senses. The Qualities are; Laevor, Nitor, Odor:
which perhaps might be Some cause, why Solomon should Here make choice of them, rather than any other things, whereby to express outward and sensual pleasures. And this they do by three distinct qualities: whereby they affect three distinct Senses. The Qualities Are; Laevor, Nitor, Odour:
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The Senses affected therewith, Feeling, Seeing, Smelling. The first Quality is Laevor; a kind of gentle softness, and smoothness, and supple glibbiness:
The Senses affected therewith, Feeling, Seeing, Smelling. The First Quality is Laevor; a kind of gentle softness, and smoothness, and supple glibbiness:
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where speaking, the one of flattering dissemblers, saith Molliti super oleum, Their words are softer than Oil, Psal. 55. the other of the whorish woman, saith her lips drop like a honeycomb;
where speaking, the one of flattering dissemblers, Says Molliti super oleum, Their words Are Softer than Oil, Psalm 55. the other of the whorish woman, Says her lips drop like a honeycomb;
and her mouth is smoother than Oil, Prov. 5. The second quality of Oils and Ointments is Nitor, a kind of brightness and varnish, which they cast upon other bodies, making them look fresh and glister: which quality taketh the eye, and affecteth the sight. As colours laid in Oil, have graceful verdure and lustre beyond those that are not so laid.
and her Mouth is smoother than Oil, Curae 5. The second quality of Oils and Ointments is Nitor, a kind of brightness and varnish, which they cast upon other bodies, making them look fresh and glister: which quality Takes the eye, and affects the sighed. As colours laid in Oil, have graceful verdure and lustre beyond those that Are not so laid.
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Of which quality the Psalmist maketh special mention, Psal. 104. where describing the manifold works of God, among other things he saith that God bringeth food out of the Earth,
Of which quality the Psalmist makes special mention, Psalm 104. where describing the manifold works of God, among other things he Says that God brings food out of the Earth,
as namely, Wine to make glad the heart of man, and Oil to make him a chearful countenance, or (as our last Translation hath it, somewhat nearer the Letter, but to the same sense) to make his face to shine.
as namely, Wine to make glad the heart of man, and Oil to make him a cheerful countenance, or (as our last translation hath it, somewhat nearer the letter, but to the same sense) to make his face to shine.
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as if they were nothing else but smell. To this quality do refer those reciprocal speeches in the Canticles, of the Spouse to her wellbeloved in the first Chapter, Because of the savour of thy good Ointments therefore do the Virgins love thee;
as if they were nothing Else but smell. To this quality do refer those reciprocal Speeches in the Canticles, of the Spouse to her well-beloved in the First Chapter, Because of the savour of thy good Ointments Therefore do the Virgins love thee;
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And of him again to her, in the fourth Chapter, How fair is thy love, my sister, my spouse? How much better is thy love than Wine? And the smell of thine Ointments than all Spices? When Mary poured out her costly Spikenard on Christs feet, the Story telleth us, that all the house was filled with the odour of the Ointment, Joh. 12. 16. Ointments then are good and pleasant. But as Aristotle sometimes pronounced of the Rhodian and Lesbian Wine, when he had tasted of both;
And of him again to her, in the fourth Chapter, How fair is thy love, my sister, my spouse? How much better is thy love than Wine? And the smell of thine Ointments than all Spices? When Marry poured out her costly Spikenard on Christ feet, the Story Telleth us, that all the house was filled with the odour of the Ointment, John 12. 16. Ointments then Are good and pleasant. But as Aristotle sometime pronounced of the Rhodian and Lesbian Wine, when he had tasted of both;
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For whereas the precious Ointment, though it have in it much variety of pleasure in regard of the three now-mentioned qualities: yet can it bring all that delight no farther than to the outward senses of Touch, Sight and Smell. As for that passage in Psal. 109. It shall enter like Oyl into his bones:
For whereas the precious Ointment, though it have in it much variety of pleasure in regard of the three now-mentioned qualities: yet can it bring all that delight no farther than to the outward Senses of Touch, Sighed and Smell. As for that passage in Psalm 109. It shall enter like Oil into his bones:
It is perhaps rather to be understood as an hyperbolical expression, than to be taken as exactly true in rigore loquendi. But as for a good Name, that pierceth farther than either bones or marrow: It entereth into the inner man, and bringeth rejoycing to the very heart and •oul.
It is perhaps rather to be understood as an hyperbolical expression, than to be taken as exactly true in Rigore loquendi. But as for a good Name, that pierces farther than either bones or marrow: It entereth into the inner man, and brings rejoicing to the very heart and •oul.
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than to make the face to shine. This for material Oil. Then for those other outward things, which for some respects (I told you) might be also comprehended under the name of Ointments; Riches, Honours, and worldly Pleasures: alas how poor and sorry comforts are they to a man that hath forfeited his good Name; that liveth in no credit not reputation;
than to make the face to shine. This for material Oil. Then for those other outward things, which for Some respects (I told you) might be also comprehended under the name of Ointments; Riches, Honours, and worldly Pleasures: alas how poor and sorry comforts Are they to a man that hath forfeited his good Name; that lives in no credit not reputation;
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Whereas he that by godly and vertuous Actions, by doing Iustice, and exercising Mercy, and ordering himself and his affairs discreetly, holdeth up his good Name and reputation, hath that yet to comfort himself withal,
Whereas he that by godly and virtuous Actions, by doing justice, and exercising Mercy, and ordering himself and his affairs discreetly, holds up his good Name and reputation, hath that yet to Comfort himself withal,
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The worthier •ort of men among the Heathens, would have chosen rather to have died the most cruel deaths, than to have lived infamous under shame and disgrace.
The Worthier •ort of men among the heathens, would have chosen rather to have died the most cruel death's, than to have lived infamous under shame and disgrace.
Thus a good Name is better than any precious Ointment (take it as you will, properly, or tropically ) because it yieldeth more solid content and satisfaction to him that enjoyeth it, than the other doth.
Thus a good Name is better than any precious Ointment (take it as you will, properly, or tropically) Because it yieldeth more solid content and satisfaction to him that Enjoyeth it, than the other does.
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or other feats of Activity in their solemn Games, especially Wrestlers, did usually by frictions and anointings, prepare and fit their bodies for those Athletick performances, to do them with more agility and less weariness. Insomuch as Chrysostom and other Greek Fathers almost every where use the words NONLATINALPHABET and NONLATINALPHABET, not only when they speak of those preparatory advantages, (such as are prayer, fasting, meditation of Christs Sufferings,
or other feats of Activity in their solemn Games, especially Wrestlers, did usually by frictions and anointings, prepare and fit their bodies for those Athletic performances, to do them with more agility and less weariness. Insomuch as Chrysostom and other Greek Father's almost every where use the words and, not only when they speak of those preparatory advantages, (such as Are prayer, fasting, meditation of Christ Sufferings,
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18. But how much more excellent then is a good name? Which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand, either in our Christian course or civil life in this World? It is an old saying, taken up indeed in relation to another matter somewhat distant from that we are now treating of;
18. But how much more excellent then is a good name? Which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand, either in our Christian course or civil life in this World? It is an old saying, taken up indeed in Relation to Another matter somewhat distant from that we Are now treating of;
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Let two men speak the same words, give the same advice, pursue the same business, drive the same design; with equal right, equal means, equal diligence, every other thing equal:
Let two men speak the same words, give the same Advice, pursue the same business, drive the same Design; with equal right, equal means, equal diligence, every other thing equal:
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and our names once up, (whether we deserve it or no:) whatsoever we do is well taken; whatsoever we propose is readily entertained; our counsels, yea,
and our names once up, (whither we deserve it or not:) whatsoever we do is well taken; whatsoever we propose is readily entertained; our Counsels, yea,
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By which means we are enabled (if we have but grace to make that good use thereof,) to do the more good, to bring the more glory to God, to give better countenance to his truth, and to good causes and things. Whereas on the other side, if we be in an ill name (whether we deserve it or no:) all our speeches and actions are ill-interpreted;
By which means we Are enabled (if we have but grace to make that good use thereof,) to do the more good, to bring the more glory to God, to give better countenance to his truth, and to good Causes and things. Whereas on the other side, if we be in an ill name (whither we deserve it or not:) all our Speeches and actions Are ill-interpreted;
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so as those men we speak for, that side we adhere to, those causes we defend, those businesses we manage, shall lie under some prejudice, and be like to speed the worse,
so as those men we speak for, that side we adhere to, those Causes we defend, those businesses we manage, shall lie under Some prejudice, and be like to speed the Worse,
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so should we all in our private judgings of other mens speeches and actions, look barely upon the truth of what they say, and the goodness of what they do, and accordingly esteem of both;
so should we all in our private judgings of other men's Speeches and actions, look barely upon the truth of what they say, and the Goodness of what they do, and accordingly esteem of both;
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neither better nor worse, more or less, for whatsoever fore-conceits we may have of the person. Otherwise how can we avoid the charge of having the faith of our Lord Iesus Christ the Lord of Glory with respect of persons? But yet since men are corrupt, and will be partial this way, do we what we can;
neither better nor Worse, more or less, for whatsoever fore-conceits we may have of the person. Otherwise how can we avoid the charge of having the faith of our Lord Iesus christ the Lord of Glory with respect of Persons? But yet since men Are corrupt, and will be partial this Way, do we what we can;
so far to make use of this common corruption, as not to disadvantage our selves for want of a good name, and good Opinion, for the doing of that good (whilst we live here among men subject to such frailties ) which we should set our desires, and bend our endeavours to do.
so Far to make use of this Common corruption, as not to disadvantage our selves for want of a good name, and good Opinion, for the doing of that good (while we live Here among men Subject to such frailties) which we should Set our Desires, and bend our endeavours to do.
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That Quality of the three before-mentioned, which especially setteth a value upon Ointments, advancing their price and esteem more eminently than any other consideration, is their smell: those being ever held most precious, and of greatest delicacy, that excel that way.
That Quality of the three beforementioned, which especially sets a valve upon Ointments, advancing their price and esteem more eminently than any other consideration, is their smell: those being ever held most precious, and of greatest delicacy, that excel that Way.
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And herein is the excellency of the choicest Aromatical Ointments, that they do not only please the sence, if they be held near to the Organ; but they do also disperse the fragrance of their scent round about them to a great distance. Of the sweetest herbs and flowers the smell is not much perceived,
And herein is the excellency of the Choicest Aromatical Ointments, that they do not only please the sense, if they be held near to the Organ; but they do also disperse the fragrance of their scent round about them to a great distance. Of the Sweetest herbs and flowers the smell is not much perceived,
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as you heard but now of the Spikenard poured on our Saviours feet, Ioh. 12. But see how in that very thing, wherein the excellency of precious Ointments consisteth, a good Name still goeth beyond it.
as you herd but now of the Spikenard poured on our Saviors feet, John 12. But see how in that very thing, wherein the excellency of precious Ointments Consisteth, a good Name still Goes beyond it.
Of King Uzziah, so long as he did well and prospered, it is said, that his name spread far abroad, 2 Chron. 26. And the Prophet saith of the People of Israel, in respect of her first comely estate, before such time as she trusted in her own beauty,
Of King Uzziah, so long as he did well and prospered, it is said, that his name spread Far abroad, 2 Chronicles 26. And the Prophet Says of the People of Israel, in respect of her First comely estate, before such time as she trusted in her own beauty,
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and played the harlot, that her name went forth among the Heathen for her beauty, Ezek. 16. 20. Besides, a good name, as it reacheth farther, so it lasteth longer than the most precious Ointments: and so it excelleth in the extension of Time, as well as of Place. As for Riches, Pleasures, Honours, and whatsoever other delights of mortal men, who knoweth not of what short continuance they are? They many times take them wings and fly away from us, leaving us behind to grieve for the loss.
and played the harlot, that her name went forth among the Heathen for her beauty, Ezekiel 16. 20. Beside, a good name, as it reaches farther, so it lasteth longer than the most precious Ointments: and so it excels in the extension of Time, as well as of Place. As for Riches, Pleasures, Honours, and whatsoever other delights of Mortal men, who Knoweth not of what short Continuance they Are? They many times take them wings and fly away from us, leaving us behind to grieve for the loss.
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If they leave not us whilest we live, sure enough we shall leave them when we die. It may be when we are dead, some pious friend or other may bestow upon our carcasses the cost of embalming with Spices, Odours and Ointments: as we see the Custom was of old both amongst the Heathens, and the People of God.
If they leave not us whilst we live, sure enough we shall leave them when we die. It may be when we Are dead, Some pious friend or other may bestow upon our carcases the cost of embalming with Spices, Odours and Ointments: as we see the Custom was of old both among the heathens, and the People of God.
first to dirt, and then to dust. And here is the utmost extension, continuance, and period of the most precious Ointments (literal or Metaphorical ) the World can afford.
First to dirt, and then to dust. And Here is the utmost extension, Continuance, and Period of the most precious Ointments (literal or Metaphorical) the World can afford.
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21. But a good Name is a thing far more durable. It seldom leaveth us, (unless through some fault or neglect in our selves;) but continueth with us all our life long.
21. But a good Name is a thing Far more durable. It seldom Leaveth us, (unless through Some fault or neglect in our selves;) but Continueth with us all our life long.
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Surely no Ointments are so powerful to preserve our bodily ashes from corruption, as a good name and report is to preserve our Piety and Vertue from Oblivion. Their bodies are buried in peace,
Surely no Ointments Are so powerful to preserve our bodily Ashes from corruption, as a good name and report is to preserve our Piety and Virtue from Oblivion. Their bodies Are buried in peace,
but their name endureth for evermore, Ecclus. 44. And upon this account expresly it is, that the same Ecclesiasticus elsewhere (as you heard before) preferreth a good Name, not only before the greatest riches, because it will out-last a thousand great treasures of gold;
but their name Endureth for evermore, Ecclus 44. And upon this account expressly it is, that the same Ecclesiasticus elsewhere (as you herd before) preferreth a good Name, not only before the greatest riches, Because it will outlast a thousand great treasures of gold;
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though in other respects it be below it, as but an appurtenance thereunto) that whereas a good life hath but a few days, a good Name possibly may endure for ever.
though in other respects it be below it, as but an appurtenance thereunto) that whereas a good life hath but a few days, a good Name possibly may endure for ever.
22. Now lay all together that hath been said, that a good nàme is a more peculiar blessing; That it bringeth more solid content; That it enableth us more,
22. Now lay all together that hath been said, that a good nàme is a more peculiar blessing; That it brings more solid content; That it enableth us more,
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and to more worthy performances; That it is of greater extension both for place and time, reaching farther and lasting longer than the most precious Ointments, either literally or Metaphorically understood:
and to more worthy performances; That it is of greater extension both for place and time, reaching farther and lasting longer than the most precious Ointments, either literally or Metaphorically understood:
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and then judge, if what Solomon hath here delivered in the Text, how great a Paradox soever it may sound in the ears of a Wordling, be not yet a most certain and clear Truth, viz. That a good name is better then a precious Ointment:
and then judge, if what Solomon hath Here Delivered in the Text, how great a Paradox soever it may found in the ears of a Worldling, be not yet a most certain and clear Truth, viz. That a good name is better then a precious Ointment:
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and therefore in all reason to be preferred by every understanding man before Pleasures, Riches, Honours, or whatsoever other outward delights of wordly men.
and Therefore in all reason to be preferred by every understanding man before Pleasures, Riches, Honours, or whatsoever other outward delights of wordly men.
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23. But it is needful you should be here admonished (lest what hath been hitherto said should be in any part either mistaken, or misapplied ) that all this while I have spoken but of material Ointments, and such other contentment,
23. But it is needful you should be Here admonished (lest what hath been hitherto said should be in any part either mistaken, or misapplied) that all this while I have spoken but of material Ointments, and such other contentment,
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an inward anointing, the anointing of the inner mán, the Soul and Conscience with oil of the Spirit, the saving graces and sweet comforts of the Holy Ghost;
an inward anointing, the anointing of the inner mán, the Soul and Conscience with oil of the Spirit, the Saving graces and sweet comforts of the Holy Ghost;
that oil of gladness, wherewith the blessed Son of God was anointed above his Fellows, and without measure, and whereof all the Faithful and elect Children of God are in their measure his fellow partakers.
that oil of gladness, wherewith the blessed Son of God was anointed above his Fellows, and without measure, and whereof all the Faithful and elect Children of God Are in their measure his fellow partakers.
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infinitely more to be preferred before a good Name, than a good name is to be preferred before other common and outward Ointments. The inseparable adjunct and evidence whereof is that NONLATINALPHABET, which we usually call a good Conscience. God forbid any man should so far tender his good name, as for the preservation of it to make shipwrack of the other. Duae sunt res, Conscientia & Fama, &c. saith St. Augustine. Two things there are, saith he, whereof every man should be specially chary, and tender:
infinitely more to be preferred before a good Name, than a good name is to be preferred before other Common and outward Ointments. The inseparable adjunct and evidence whereof is that, which we usually call a good Conscience. God forbid any man should so Far tender his good name, as for the preservation of it to make shipwreck of the other. Duae sunt Rest, Conscientia & Fama, etc. Says Saint Augustine. Two things there Are, Says he, whereof every man should be specially chary, and tender:
his Conscience, and his Credit. But that, of his Conscience, must be his first care: this, of his Name and Credit, must be content to come in the second place.
his Conscience, and his Credit. But that, of his Conscience, must be his First care: this, of his Name and Credit, must be content to come in the second place.
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24. A very preposterous course the mean while is that, which those men take that begin at the wrong end; making their Consciences wait upon their Credit. Alas, that notwithstanding the clear evidence both of Scripture and Reason to the contrary,
24. A very preposterous course the mean while is that, which those men take that begin At the wrong end; making their Consciences wait upon their Credit. Alas, that notwithstanding the clear evidence both of Scripture and Reason to the contrary,
after so many sharp reprehensions by the Minister, so many strait prohibitions by the Magistrate, there should yet be found among our Gentry, so many spirits of that desperate unchristian resolution,
After so many sharp reprehensions by the Minister, so many strait prohibitions by the Magistrate, there should yet be found among our Gentry, so many spirits of that desperate unchristian resolution,
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or to accept the duel: Either of which to do, must needs leave a deep sting in the Conscience (if yet it be penetrable and not quite seared up; ) since thereby they expose themselves to the greatest hazard, if not inevitable necessity of wilful murther either of themselves or their brethren!
or to accept the duel: Either of which to do, must needs leave a deep sting in the Conscience (if yet it be penetrable and not quite seared up;) since thereby they expose themselves to the greatest hazard, if not inevitable necessity of wilful murder either of themselves or their brothers!
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and having (during such their perswasion) preached against them openly before their Congregations as unlawful, but have been since convinced in their judgments of the Lawfulness thereof, should yet with-hold their Conformity thereunto,
and having (during such their persuasion) preached against them openly before their Congregations as unlawful, but have been since convinced in their Judgments of the Lawfulness thereof, should yet withhold their Conformity thereunto,
and cheating their own Consciences ) than by acknowledging that they have erred, adventure the loss of that great reputation they had by their former opposition gained amongst their credulous followers!
and cheating their own Consciences) than by acknowledging that they have erred, adventure the loss of that great reputation they had by their former opposition gained among their credulous followers!
But yet somewhat we may do towards it, and possibly by our good endeavours obtain it in a competent measure, (else the Exhortation were bootless: ) and so we may do in this too.
But yet somewhat we may do towards it, and possibly by our good endeavours obtain it in a competent measure, (Else the Exhortation were bootless:) and so we may do in this too.
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3. Alas, that there should still be found among our People, men who being conscious to themselves of some secret wrongs done to their brethren in their worldly estate by oppression, fraud, or other false dealing; do yet hold off from making them just restitution or other meet compensation for the same,
3. Alas, that there should still be found among our People, men who being conscious to themselves of Some secret wrongs done to their brothers in their worldly estate by oppression, fraud, or other false dealing; do yet hold off from making them just restitution or other meet compensation for the same,
25. But leaving all these to the judgment of God and their own hearts, and to ruminate on that sad Text, ( Luk. 16. That which is highly esteemed amongst men, is abomination in the sight of God;
25. But leaving all these to the judgement of God and their own hearts, and to ruminate on that sad Text, (Luk. 16. That which is highly esteemed among men, is abomination in the sighed of God;
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For thee, Christian brother, who ever thou art, that shall at any time be in a strait between two evils, shaken with doubtings and distractions, what to do,
For thee, Christian brother, who ever thou art, that shall At any time be in a strait between two evils, shaken with doubtings and distractions, what to do,
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' ' Thou hast a ready resolution from the old Maxim E malis minimum. As the Merchant in a storm throweth his dear commodities into the Sea to save himself: so do thou resolve to redeem thy Conscience howsoever, and at any rate;
' ' Thou hast a ready resolution from the old Maxim E malis minimum. As the Merchant in a storm throweth his dear commodities into the Sea to save himself: so do thou resolve to Redeem thy Conscience howsoever, and At any rate;
whatsoever betide thy Credit. I forbid thee not to be tender of thy good Name; (it is an honest care:) but I charge thee upon thy soul, to be more tender of thy Conscience, 26. This admonition premised;
whatsoever betide thy Credit. I forbid thee not to be tender of thy good Name; (it is an honest care:) but I charge thee upon thy soul, to be more tender of thy Conscience, 26. This admonition premised;
I shall now with your patience proceed to some Inferences, from what hath been delivered concerning the excellency of a good Name, and what a precious thing it is.
I shall now with your patience proceed to Some Inferences, from what hath been Delivered Concerning the excellency of a good Name, and what a precious thing it is.
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We read in Pliny, that there were some Ointments in the shops in his time, made of such costly ingredients (so great was the riot of those times) that every pound weight was sold at 400 Roman Pence, which by computation (allowing to the Roman Penny seven pence half-penny of our Coyn) cometh to above twenty two pounds English: which was a very great rate, especially considering the time wherein he lived, about fifteen hundred years ago. We would all think, that man had done a very foul robbery, that should have broken a shop, and carryed thence any considerable quantity of such Costly ware. And must we not then adjudge him a far worse Thief, that injuriously taketh away a man's good Name from him:
We read in pliny, that there were Some Ointments in the shops in his time, made of such costly ingredients (so great was the riot of those times) that every pound weight was sold At 400 Roman Pence, which by computation (allowing to the Roman Penny seven pence halfpenny of our Coin) comes to above twenty two pounds English: which was a very great rate, especially considering the time wherein he lived, about fifteen hundred Years ago. We would all think, that man had done a very foul robbery, that should have broken a shop, and carried thence any considerable quantity of such Costly ware. And must we not then adjudge him a Far Worse Thief, that injuriously Takes away a Man's good Name from him:
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which we have heard to be in many respects far more precious than the most precious Ointments can be? But Murther is a felony of a higher degree than Theft. Sometimes we pity Thieves: but we detest Murtherers.
which we have herd to be in many respects Far more precious than the most precious Ointments can be? But Murder is a felony of a higher degree than Theft. Sometime we pity Thieves: but we detest Murderers.
Yet neither Thieves nor Murtherers are more cruel and injurious, than Slanderers and Back-biters, and Tale-bearers, and Whisperers, and false Accusers are.
Yet neither Thieves nor Murderers Are more cruel and injurious, than Slanderers and Backbiters, and Talebearers, and Whisperers, and false Accusers Are.
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Those bereave a man• but of his Livelihood, or at most of his Life: but these take that from him which is justly more dear to him than either Life or Livelihood.
Those bereave a man• but of his Livelihood, or At most of his Life: but these take that from him which is justly more dear to him than either Life or Livelihood.
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27. It were to be wished that all malicious and envious persons would lay this to heart, who seek to raise their own Fame upon the ruine of their Brothers: whose daily endeavour it is,
27. It were to be wished that all malicious and envious Persons would lay this to heart, who seek to raise their own Fame upon the ruin of their Brother's: whose daily endeavour it is,
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and thereby to render their persons odious, among such as will be ready to spread the Report farther (and it is great odds they will do it with some addition of their own too) or otherwise make ill use of it, to their prejudice.
and thereby to render their Persons odious, among such as will be ready to spread the Report farther (and it is great odds they will do it with Some addition of their own too) or otherwise make ill use of it, to their prejudice.
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no more then a Leopard can change his spots, or a blackamore his skin: It will concern us very much, not to suffer our selves to become Receivers to these Thieves, or Abbettors to these Murtheress, by setting our Ears wide open to their detractions; but rather to suspect him as an Impe of Satan, that delighteth in Satan 's Office, in being an accuser of his Brethren.
no more then a Leopard can change his spots, or a blackamoor his skin: It will concern us very much, not to suffer our selves to become Receivers to these Thieves, or Abettors to these Murderess, by setting our Ears wide open to their detractions; but rather to suspect him as an Imp of Satan, that delights in Satan is Office, in being an accuser of his Brothers.
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28. Secondly, how distant are they from Solomon 's judgment, that value any outward thing in the World (it may be some little sordid gain, or some petty slippery preferment, or some poor fruitless pleasure ) at a higher rate than they do their good Name: which Solomon here so much preferreth before them all? 1. The Covetous Worldling,
28. Secondly, how distant Are they from Solomon is judgement, that valve any outward thing in the World (it may be Some little sordid gain, or Some Petty slippery preferment, or Some poor fruitless pleasure) At a higher rate than they do their good Name: which Solomon Here so much preferreth before them all? 1. The Covetous Worldling,
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so he may but lade himself fast enough with thick clay, what careth he what men say or think of him? Call him Churl, Miser, Caitiff, Wretch, or what else they think good:
so he may but lade himself fast enough with thick clay, what Careth he what men say or think of him? Call him Churl, Miser, Caitiff, Wretch, or what Else they think good:
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If this man be a wise man, (as himself thinketh none wiser; ) sure then Solomon was not so wise a man as he is taken for to say as he doth, Prov. 22. A good Name is rather to be chosen than great riches, &c. 2. The Ambitious man, that panteth after Preferment; what regardeth he,
If this man be a wise man, (as himself Thinketh none Wiser;) sure then Solomon was not so wise a man as he is taken for to say as he does, Curae 22. A good Name is rather to be chosen than great riches, etc. 2. The Ambitious man, that pants After Preferment; what Regardeth he,
though all the World should tax him of Flattery, of Bribery, of Calumny, of Treachery, of Perjury: So he can but climb up to the step at which he aimed,
though all the World should Tax him of Flattery, of Bribery, of Calumny, of Treachery, of Perjury: So he can but climb up to the step At which he aimed,
and from which he knoweth not how soon he may be justled off by another as ambitious as himself? 3. The luxurious Wanton, the prodigal Gamester, the Glutton, Drunkard; or other voluptuous beast in any kind,
and from which he Knoweth not how soon he may be justled off by Another as ambitious as himself? 3. The luxurious Wanton, the prodigal Gamester, the Glutton, Drunkard; or other voluptuous beast in any kind,
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and then, as if he had stabb'd them dead, and the day were his, he insulteth like a Conqueror, and thinketh he hath now quit himself sufficiently for the loss of his Reputation.
and then, as if he had stabbed them dead, and the day were his, he insulteth like a Conqueror, and Thinketh he hath now quit himself sufficiently for the loss of his Reputation.
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Shame is the most powerful curb to restrain men from such vicious excesses as are of evil report: and Reproof seasonably, lovingly and discreetly tendered, the most proper instrument, to work Shame in those that have done amiss.
Shame is the most powerful curb to restrain men from such vicious Excesses as Are of evil report: and Reproof seasonably, lovingly and discreetly tendered, the most proper Instrument, to work Shame in those that have done amiss.
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What hope is there then (as to humane endeavours ▪ and the use of ordinary means ) to reclaim such men from the pursuit of their •iciou• lusts; as are once grown wretehless in their good names: Sith they grow also therewithal shameless in sin,
What hope is there then (as to humane endeavours ▪ and the use of ordinary means) to reclaim such men from the pursuit of their •iciou• Lustiest; as Are once grown wretehless in their good names: Sith they grow also therewithal shameless in since,
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And he that being often reproved hardneth his neck, must needs be destroyed without remedy: inasmuch as that which is the last and likeliest remedy to preserve him from destruction (to wit reproof. ) hath by his wilful neglect (in not making use of it) proved ineffectual to him.
And he that being often reproved Hardeneth his neck, must needs be destroyed without remedy: inasmuch as that which is the last and likeliest remedy to preserve him from destruction (to wit reproof.) hath by his wilful neglect (in not making use of it) proved ineffectual to him.
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30. Thirdly, the valuableness of a good name in the judgment of so wise a person as Solomon was, may sufficiently inform us of the weakness of that Plea, which is so often taken up for our own justification, and to put by the wholsom admonitions of our friends,
30. Thirdly, the valuableness of a good name in the judgement of so wise a person as Solomon was, may sufficiently inform us of the weakness of that Plea, which is so often taken up for our own justification, and to put by the wholesome admonitions of our Friends,
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which if they be not evil, yet are illcoloured, look suspiciously, and carry in their faces some resemblance or appearance of evil, and for which we hear not well.
which if they be not evil, yet Are illcoloured, look suspiciously, and carry in their faces Some resemblance or appearance of evil, and for which we hear not well.
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When men shall go about by proposing disgraces to fright us out of any part of that duty that by vertue of our ( general or particular) calling lieth upon us;
When men shall go about by proposing disgraces to fright us out of any part of that duty that by virtue of our (general or particular) calling lies upon us;
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in such like cases we may seasonably comfort our selves in our own innocency, flie for refuge against the injuries of Tongues into our own Consciences, as into a Castle; there repose our selves with security;
in such like cases we may seasonably Comfort our selves in our own innocency, fly for refuge against the injuries of Tongues into our own Consciences, as into a Castle; there repose our selves with security;
disregarding the reproaches of evil men, and professing with St. Paul, that with us it is a very small matter to be judged of them, or of mans judgment.
disregarding the Reproaches of evil men, and professing with Saint Paul, that with us it is a very small matter to be judged of them, or of men judgement.
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What else meant St. Peter to exhort Christians that they should have their conversation honest among the Gentiles? Or as St. Paul so frequently and earnestly to fall upon the point of Scandal? Or to be so careful in his own person, to provide things honest, not only in the sight of God,
What Else meant Saint Peter to exhort Christians that they should have their Conversation honest among the Gentiles? Or as Saint Paul so frequently and earnestly to fallen upon the point of Scandal? Or to be so careful in his own person, to provide things honest, not only in the sighed of God,
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but in the sight of men also? Or to stir up others to good things by arguments drawn as well from Praise as Vertue, from Fame as Conscience? As you shall find them mixtly thrown together in the heap, ( Phil. 4.) Finally Brethren, saith he, whatsoever things are true, (that's taken from Conscience;) whatsoever things are honest, (that from Fame;) whatsoever things are just, whatsever things are pure, (those from Conscience again;) whatsoever things are lovely, whatsoever things are of good report, (those again from Fame:) think on these things &c. To say then,
but in the sighed of men also? Or to stir up Others to good things by Arguments drawn as well from Praise as Virtue, from Fame as Conscience? As you shall find them mixedly thrown together in the heap, (Philip 4.) Finally Brothers, Says he, whatsoever things Are true, (that's taken from Conscience;) whatsoever things Are honest, (that from Fame;) whatsoever things Are just, whatsever things Are pure, (those from Conscience again;) whatsoever things Are lovely, whatsoever things Are of good report, (those again from Fame:) think on these things etc. To say then,
as some times we do, when we are told that such or such doings will be little to our credit; That other men are not to be judges of our Consciences, but we stand or fall to our own Master, and if we do otherwise than well, it is we (not they ) that must answer for it, &c. I say, these are no good answers. If men were of St. Augustin 's mind, in his Book De bono viduitatis (if that book be his) they would not give them the hearing, Non audiendi sunt, &c. It is confessed even by Heathens, that,
as Some times we do, when we Are told that such or such doings will be little to our credit; That other men Are not to be judges of our Consciences, but we stand or fallen to our own Master, and if we do otherwise than well, it is we (not they) that must answer for it, etc. I say, these Are no good answers. If men were of Saint Augustin is mind, in his Book De Bono viduitatis (if that book be his) they would not give them the hearing, Non Audiendi sunt, etc. It is confessed even by heathens, that,
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32. Lastly, Sith a good Name is a thing so precious; it should be the great care of every one of us (next the care of our Souls ) to keep that unstained:
32. Lastly, Sith a good Name is a thing so precious; it should be the great care of every one of us (next the care of our Souls) to keep that unstained:
that so we may be blameless as well as harmless, carrying our selves as the Sons of God without rebuke, though we live in the midst of never so crooked, perverse and untoward a generation. Scandalous behaviour will render our names unsavory;
that so we may be blameless as well as harmless, carrying our selves as the Sons of God without rebuke, though we live in the midst of never so crooked, perverse and untoward a generation. Scandalous behaviour will render our names unsavoury;
Apothecaries we see are very choice over their precious Confections therefore, to preserve them from taint and putrefaction, Shall not a Christian be as wise and chary in his generation,
Apothecaries we see Are very choice over their precious Confections Therefore, to preserve them from taint and putrefaction, Shall not a Christian be as wise and chary in his generation,
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to keep the Ointment of his good Name from stench and rottenness, which is so incomparably more precious than the others are? Truly I see not why every honest godly man, should not strive as earnestly,
to keep the Ointment of his good Name from stench and rottenness, which is so incomparably more precious than the Others Are? Truly I see not why every honest godly man, should not strive as earnestly,
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and with as good hope, to have every mans good word, as he should to live in peace with every man. You well know, what the Apostle saith for that ( Rom. 12.) If it be possible, so much as in you lieth, have peace with all men.
and with as good hope, to have every men good word, as he should to live in peace with every man. You well know, what the Apostle Says for that (Rom. 12.) If it be possible, so much as in you lies, have peace with all men.
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First, That the preservation of our good Names is a duty which by the Law of Nature, and the Law of Charity (and whatsoever belongeth to either of these is the very Law of God ) we are obliged unto.
First, That the preservation of our good Names is a duty which by the Law of Nature, and the Law of Charity (and whatsoever belongeth to either of these is the very Law of God) we Are obliged unto.
and Thought is free. ) But that we may, if we behave our selves with godly discretion, win good report, even from those that in their hearts wish no good to us;
and Thought is free.) But that we may, if we behave our selves with godly discretion, win good report, even from those that in their hearts wish no good to us;
or at least put such a muzzle upon their tongues, that whereas they would with all their hearts speak evil of us as of evil doers, they shall not dare for shame to accuse our good conversation in Christ For who is he that will harm you, saith St. Peter, if ye be followers of that which is good? As if he had said, Men that have any shame left in them, will not lightly offer to do you any harm, or to say any harm by you,
or At least put such a muzzle upon their tongues, that whereas they would with all their hearts speak evil of us as of evil doers, they shall not Dare for shame to accuse our good Conversation in christ For who is he that will harm you, Says Saint Peter, if you be followers of that which is good? As if he had said, Men that have any shame left in them, will not lightly offer to do you any harm, or to say any harm by you,
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or labour of an ill name: but where himself by some sinful infirmity or negligence, some rashness, credulity, indiscretion, or other oversight, hath made a way open for it.
or labour of an ill name: but where himself by Some sinful infirmity or negligence, Some rashness, credulity, indiscretion, or other oversight, hath made a Way open for it.
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This I note the rather, because it falleth out not seldom to be the fate or fault of very good men, by assed too much by self-love and partiality, to impute such crosses and disgraces as they sometimes meet withal, wholly to the injuries of wicked men;
This I note the rather, Because it falls out not seldom to be the fate or fault of very good men, by assed too much by Self-love and partiality, to impute such Crosses and disgraces as they sometime meet withal, wholly to the injuries of wicked men;
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by their too much stiffness or peremptoriness either way concerning the use of indifferent things, without due consideration of times, places, persons & other circumstances: by partaking with those they think well of so far as to the justifying of their very Errors and Exorbitances, and denying on the other side to such as are not of their own way such fair and just respects, as to men of their condition are in common civility due;
by their too much stiffness or peremptoriness either Way Concerning the use of indifferent things, without due consideration of times, places, Persons & other Circumstances: by partaking with those they think well of so Far as to the justifying of their very Errors and Exorbitances, and denying on the other side to such as Are not of their own Way such fair and just respects, as to men of their condition Are in Common civility due;
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or by some other like Partialities and Excesses, they provoke opposition against themselves, their persons and good names: from such men especially as do but wait an opportunity, and would greedily apprehend any occasion, to do them some displeasure or disgrace.
or by Some other like Partialities and Excesses, they provoke opposition against themselves, their Persons and good names: from such men especially as do but wait an opportunity, and would greedily apprehend any occasion, to do them Some displeasure or disgrace.
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35. That it may be otherwise, and better with you, Beloved, ponder well, I beseech you, what our Solomon wrote long since, Prov. 19. The foolishness of man perverteth his way,
35. That it may be otherwise, and better with you, beloved, ponder well, I beseech you, what our Solomon wrote long since, Curae 19. The foolishness of man perverteth his Way,
or, which cometh to one, against such persons as the Lord is pleased to make use of as his rods wherewith to give him due correction. Neither cast off this care of your good Names, by any pretensions of impossibility: which is another Topick of Sophistry wherewith Satan teaches us to cheat our selves. It is indeed,
or, which comes to one, against such Persons as the Lord is pleased to make use of as his rods wherewith to give him due correction. Neither cast off this care of your good Names, by any pretensions of impossibility: which is Another Topic of Sophistry wherewith Satan Teaches us to cheat our selves. It is indeed,
and I confess it, something a hard thing, and not simply NONLATINALPHABET, to have every mans good word: but I may not yield it impossible. Demetrius hath good report of all men,
and I confess it, something a hard thing, and not simply, to have every men good word: but I may not yield it impossible. Demetrius hath good report of all men,
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and if then men will yet be unjust, and speak evil of you undeservedly, you have your comforts in God and in Christ; and some comfort also in the testimony of your own hearts, that you have faithfully done what was to be done on your part to prevent it,
and if then men will yet be unjust, and speak evil of you undeservedly, you have your comforts in God and in christ; and Some Comfort also in the testimony of your own hearts, that you have faithfully done what was to be done on your part to prevent it,
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But so far as you have been wanting to your selves in doing your part; so much you take off, both from their blame, and from your own comfort. It concerneth you to have a great care of preserving your good Names, because by your care you may do much in it.
But so Far as you have been wanting to your selves in doing your part; so much you take off, both from their blame, and from your own Comfort. It concerns you to have a great care of preserving your good Names, Because by your care you may do much in it.
36. Consider thirdly, that a good Name is far easier kept than recovered. Men that have had losses in sundry kinds, have in time had some reparations. Sampson's locks were shorn of, but grew again:
36. Consider Thirdly, that a good Name is Far Easier kept than recovered. Men that have had losses in sundry Kinds, have in time had Some reparations. Sampson's locks were shorn of, but grew again:
Iob's Goods and Cattel driven, but restored again: the Widows Child dead, but revived again: the Sheep and the Groat in the Parable lost, but found again.
Iob's Goods and Cattle driven, but restored again: the Widows Child dead, but revived again: the Sheep and the Groat in the Parable lost, but found again.
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But the good Name once lost, the loss is little better than desperate. He had need be a good Gamester they say, (and to have very good fortune too) that is to play an After-game of Reputation.
But the good Name once lost, the loss is little better than desperate. He had need be a good Gamester they say, (and to have very good fortune too) that is to play an Aftergame of Reputation.
The shipwrack of a good Name, though in most, and the most considerable respects, it be incomparably less, yet in this one circumstance it is in some sort even greater than the shipwrack of a good Conscience.
The shipwreck of a good Name, though in most, and the most considerable respects, it be incomparably less, yet in this one circumstance it is in Some sort even greater than the shipwreck of a good Conscience.
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The loss there may be recovered again by Repentance, which is tabula secunda post naufragium: as in Act. 27. some on boards & some on broken pieces of the ship, got all safe to Land:
The loss there may be recovered again by Repentance, which is tabula Secunda post Shipwreck: as in Act. 27. Some on boards & Some on broken Pieces of the ship, god all safe to Land:
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And so a man had better receive twenty wounds in his good Name, than but a single raze in his Conscience. But yet here the recovery is easier than there.
And so a man had better receive twenty wounds in his good Name, than but a single raze in his Conscience. But yet Here the recovery is Easier than there.
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Come and let us smite with the tongue; and be sure to smite deep enough: and then, though the grief may be cured, and perhaps the skin grow over again:
Come and let us smite with the tongue; and be sure to smite deep enough: and then, though the grief may be cured, and perhaps the skin grow over again:
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and the foundation of a good name is a good life. If any man desire yet more particular directions, as namely what kinds of Actions are especially to be practised, and what kinds especially to be shunned in order to this end, I shall commend unto his consideration these five Rules following;
and the Foundation of a good name is a good life. If any man desire yet more particular directions, as namely what Kinds of Actions Are especially to be practised, and what Kinds especially to be shunned in order to this end, I shall commend unto his consideration these five Rules following;
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bestirring himself with all diligence and faithfulness, and carrying himself uprightly and conscionably therein, and be sure to keep himself within the proper bounds thereof.
bestirring himself with all diligence and faithfulness, and carrying himself uprightly and Conscionably therein, and be sure to keep himself within the proper bounds thereof.
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39. Secondly, Let him carry himself lowly, dutifully, and respectfully to all his Superiors and Betters: to Magistrates, to Ministers, to his Parents, to his Masters, to the Aged, and to all others agreeably to their respective conditions and relations.
39. Secondly, Let him carry himself lowly, dutifully, and respectfully to all his Superiors and Betters: to Magistrates, to Ministers, to his Parents, to his Masters, to the Aged, and to all Others agreeably to their respective conditions and relations.
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40. Thirdly, Let him be wise, charitable and moderate (with all brotherly condescension) in the exercise of his Christian Liberty, and the use of indifferent things. Not standing always upon the utmost of what he may, or what he may not do;
40. Thirdly, Let him be wise, charitable and moderate (with all brotherly condescension) in the exercise of his Christian Liberty, and the use of indifferent things. Not standing always upon the utmost of what he may, or what he may not do;
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considering as well, what (as the case presently standeth) is expedient for him to do in relation to others, as what is simply and in it self lawful to be done.
considering as well, what (as the case presently Stands) is expedient for him to do in Relation to Others, as what is simply and in it self lawful to be done.
42. Fifthly, Let him be Liberal and merciful, willing to communicate the good things that God hath lent him for the comfort & supply of those that stand in need.
42. Fifthly, Let him be Liberal and merciful, willing to communicate the good things that God hath lent him for the Comfort & supply of those that stand in need.
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43. Whoso observeth these directions, his memory shall (if God see it good for him) be like the remembrance of good Iosiah in Ecclesiasticus; Like the composition of the perfume made by the Art of the Apothecary:
43. Whoso observeth these directions, his memory shall (if God see it good for him) be like the remembrance of good Josiah in Ecclesiasticus; Like the composition of the perfume made by the Art of the Apothecary:
sweet as honey (in the mouths of all that speak of him) and as musick at a banquet of Wine (in the Ears of all that hear of him.) Or if it be the good pleasure of God,
sweet as honey (in the mouths of all that speak of him) and as music At a banquet of Wine (in the Ears of all that hear of him.) Or if it be the good pleasure of God,
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for the trial of his faith, and exercise of his patience, to suffer men to revile him, and to speak all manner of Evil against him falsly in this World:
for the trial of his faith, and exercise of his patience, to suffer men to revile him, and to speak all manner of Evil against him falsely in this World:
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when every man (whose name shall be found written in the book of life ) shall have praise of God, and of his holy Angels, and of all good men. AD AULAM. The Second Sermon.
when every man (whose name shall be found written in the book of life) shall have praise of God, and of his holy Angels, and of all good men. AD AULAM. The Second Sermon.
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or miscarrying through his own negligence, incogitancie or other subreption; or overcome by the strength of some prevalent temptation; or from what other cause soever it may proceed:) I say,
or miscarrying through his own negligence, incogitancy or other subreption; or overcome by the strength of Some prevalent temptation; or from what other cause soever it may proceed:) I say,
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and these two coupled together (as they seldom go single) in one conditional Proposition consisting of an Antecedent and a Consequent: wherein we have Gods part and ours. Our part lieth in the Antecedent: wherein is supposed a Duty, which God expecteth from us ex Debito; and that is to frame our ways so as to please the Lord. Gods part lieth in the Consequent: wherein the benefit is expressed, which (when we have performed the Duty ) we may comfortably expect from him ex promisso; and that is, to have our Enemies to be at peace with us.
and these two coupled together (as they seldom go single) in one conditional Proposition consisting of an Antecedent and a Consequent: wherein we have God's part and ours. Our part lies in the Antecedent: wherein is supposed a Duty, which God Expects from us ex Debito; and that is to frame our ways so as to please the Lord. God's part lies in the Consequent: wherein the benefit is expressed, which (when we have performed the Duty) we may comfortably expect from him ex Promisso; and that is, to have our Enemies to be At peace with us.
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The Subject, the Act, and the Object. The Subject, A mans ways: The Act, Pleasing: The Object, The Lord. Each of which are first to be opened apart, for the clearer understanding of the words: and then to be laid together again,
The Subject, the Act, and the Object. The Subject, A men ways: The Act, Pleasing: The Object, The Lord. Each of which Are First to be opened apart, for the clearer understanding of the words: and then to be laid together again,
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2. A mans ways: ] That is the Subject. A mans whole carriage in the course of his life, with all his thoughts, speeches, and actions, whether good or bad, are by an usual Metaphor in the Scriptures called, The ways of a man.
2. A men ways: ] That is the Subject. A men Whole carriage in the course of his life, with all his thoughts, Speeches, and actions, whither good or bad, Are by an usual Metaphor in the Scriptures called, The ways of a man.
neither that man nor his ways can please the Lord. 2. Again, When a man walketh conscionably and constantly in the good ways of God, without turning aside, either on the right hand, or on the left;
neither that man nor his ways can please the Lord. 2. Again, When a man walks Conscionably and constantly in the good ways of God, without turning aside, either on the right hand, or on the left;
and in a right way, but yet in some few particularities treadeth awry; (either failing in his judgment; or transported with passion; or drawn on by the example or perswasion of others;
and in a right Way, but yet in Some few particularities treadeth awry; (either failing in his judgement; or transported with passion; or drawn on by the Exampl or persuasion of Others;
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] and when we would have any thing of him, we readily bespeak him by the name of Father, and that by his own direction, saying, Our Father which art in Heaven.
] and when we would have any thing of him, we readily bespeak him by the name of Father, and that by his own direction, saying, Our Father which art in Heaven.
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when a man thus walking with God in the main, hath yet these out-steppings and deviations upon the bye, (neither acted presumptuously, nor issuing from a heart habitually evil: ) although the person of such a man may still be accepted with God in Christ,
when a man thus walking with God in the main, hath yet these outsteppings and deviations upon the buy, (neither acted presumptuously, nor issuing from a heart habitually evil:) although the person of such a man may still be accepted with God in christ,
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yet in regard of such his sinful deviations, those particular passages in his ways do not at all please, but rather highly displease, the Sacred Majesty of God.
yet in regard of such his sinful deviations, those particular passages in his ways do not At all please, but rather highly displease, the Sacred Majesty of God.
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the Event not answering his Expectation. Which is most apparent when we have to deal with men. For not only mens dispositions are various one from another,
the Event not answering his Expectation. Which is most apparent when we have to deal with men. For not only men's dispositions Are various one from Another,
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and so there is no possibility of pleasing all: because what would please one man, perhaps will not please another. But even the same man is not alike disposed at all times,
and so there is no possibility of pleasing all: Because what would please one man, perhaps will not please Another. But even the same man is not alike disposed At all times,
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or dispraise, as the Intention and Endeavour. So as he may besaid to please in a moral sense, that doth his best endeavour to please, however he speed.
or dispraise, as the Intention and Endeavour. So as he may besaid to please in a moral sense, that does his best endeavour to please, however he speed.
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the Endeavour principally, and consequently also the Event. For by reason of Gods goodness and unchangeableness, there may be a good assurance of the Event, where the desire of pleasing is unfeigned, and the Endeavour faithful.
the Endeavour principally, and consequently also the Event. For by reason of God's Goodness and unchangeableness, there may be a good assurance of the Event, where the desire of pleasing is unfeigned, and the Endeavour faithful.
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All men strive to please: but some to please themselves, some to please other men, and some few to please the Lord. There be that regard not either the displeasure of God or man, so they may but please themselves, NONLATINALPHABET in S. Peters word:
All men strive to please: but Some to please themselves, Some to please other men, and Some few to please the Lord. There be that regard not either the displeasure of God or man, so they may but please themselves, in S. Peter's word:
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it signifieth as much as Self-pleasers: Translations have well rendred it self willed; men that will have their own way in every thing, that will speak their pleasure of every man, that will say what they list,
it signifies as much as Self-pleasers: Translations have well rendered it self willed; men that will have their own Way in every thing, that will speak their pleasure of every man, that will say what they list,
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S. Peter in the same place where he hath given us the Name, hath also given us part of their Character. Presumptuous are they, saith he, and they are not afraid to speak evil of dignities.
S. Peter in the same place where he hath given us the Name, hath also given us part of their Character. Presumptuous Are they, Says he, and they Are not afraid to speak evil of dignities.
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than when they have with most petulancy of spleen vented their disaffection towards them that are in authority. Which for the most part proceedeth from an over-weaning conceit they have of their own either wisdom or wit: although in S. Augustine 's judgment, they are quite devoid of both;
than when they have with most petulancy of spleen vented their disaffection towards them that Are in Authority. Which for the most part Proceedeth from an overweening conceit they have of their own either Wisdom or wit: although in S. Augustine is judgement, they Are quite devoid of both;
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5. Beside S. Peter 's NONLATINALPHABET, these Self-pleasers; there are also S. Paul 's NONLATINALPHABET Men-pleasers. And what, is that a fault too? To please other men out of a Christian indulgence, by condescending to their weakness,
5. Beside S. Peter is, these Self-pleasers; there Are also S. Paul is Men-pleasers. And what, is that a fault too? To please other men out of a Christian indulgence, by condescending to their weakness,
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Let every one of us please his neighbour for his good unto edification, but that must be only in lawful things, and so far forth as may tend to Edification, and subordinately to a greater care of pleasing God in the first place.
Let every one of us please his neighbour for his good unto edification, but that must be only in lawful things, and so Far forth as may tend to Edification, and subordinately to a greater care of pleasing God in the First place.
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But if we shall seek to please men beyond this, by doing for their sakes any unlawful thing, or leaving undone any necessary duty; by accompanying them in their sins, or advancing their designs in any thing that may offend God;
But if we shall seek to please men beyond this, by doing for their sakes any unlawful thing, or leaving undone any necessary duty; by accompanying them in their Sins, or advancing their designs in any thing that may offend God;
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and the Lord pleased withall: But when the same ways will not please all, we ought not to be careful to satisfie others in their unreasonable Expectances, much less our selves in our own inordinate Appetites;
and the Lord pleased withal: But when the same ways will not please all, we ought not to be careful to satisfy Others in their unreasonable Expectances, much less our selves in our own inordinate Appetites;
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God and Christ must be in the final resolution, the sole Object of our pleasing. Which is the substance of the whole words of the Antecedent laid together, which we have hitherto considered apart,
God and christ must be in the final resolution, the sole Object of our pleasing. Which is the substance of the Whole words of the Antecedent laid together, which we have hitherto considered apart,
The handling whereof we shall dispatch in three Enquiries, whereof two concern the Endeavour, and one the Event. For it may be demanded first, what necessity of pleasing God? And if it be needful,
The handling whereof we shall dispatch in three Enquiries, whereof two concern the Endeavour, and one the Event. For it may be demanded First, what necessity of pleasing God? And if it be needful,
then secondly, how and by what means it may be done? And both these belong to the Endeavour: and then it may be demanded thirdly, concerning the Event, upon what ground it is that any of our endeavours should please God? Of which in their order.
then secondly, how and by what means it may be done? And both these belong to the Endeavour: and then it may be demanded Thirdly, Concerning the Event, upon what ground it is that any of our endeavours should please God? Of which in their order.
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7. First, That we should endeavour so to walk as to please God. The Apostle needed not to have prayed so earnestly as he doth, Col. 1. and that without ceasing; neither to have adjured us so deeply as he doth, 1 Thess. 4. even by the Lord Iesus; if it did not both well become us in point of Duty, and also much concern us in point of Wisdom so to do.
7. First, That we should endeavour so to walk as to please God. The Apostle needed not to have prayed so earnestly as he does, Col. 1. and that without ceasing; neither to have adjured us so deeply as he does, 1 Thess 4. even by the Lord Iesus; if it did not both well become us in point of Duty, and also much concern us in point of Wisdom so to do.
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and to please them well in all things, Tit. 2. ] Next he is our Captain, It became him to make the Captain of their salvation perfect ] and we are his Souldiers, [ Thou therefore endure hardness, as a good Souldier of Iesus Christ, saith Saint Paul to Timothy. ] We received our Prest. money, and book'd our Names to serve in his Wars,
and to please them well in all things, Tit. 2. ] Next he is our Captain, It became him to make the Captain of their salvation perfect ] and we Are his Soldiers, [ Thou Therefore endure hardness, as a good Soldier of Iesus christ, Says Saint Paul to Timothy. ] We received our Pressed. money, and booked our Names to serve in his Wars,
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when we bound our selves by Solemn Vow, and took the Sacrament upon it in our Baptism, manfully to fight under his Banner, against Sin, the World,
when we bound our selves by Solemn Voelli, and took the Sacrament upon it in our Baptism, manfully to fight under his Banner, against since, the World,
[ No man that warreth entangleth himself in the Affairs of this life, that he may please him that hath chosen him to be a Souldier, 2 Tim. 2. ] Thirdly, He is our Father,
[ No man that Warreth entangleth himself in the Affairs of this life, that he may please him that hath chosen him to be a Soldier, 2 Tim. 2. ] Thirdly, He is our Father,
And that Son hath neither grace nor good nature in him, that will not strive to please his Father. It is noted as one of Esau 's Impieties, whom the Scripture hath branded as a Profane Person, that he grieved, and displeased his parents in the choice of his Wives.
And that Son hath neither grace nor good nature in him, that will not strive to please his Father. It is noted as one of Esau is Impieties, whom the Scripture hath branded as a Profane Person, that he grieved, and displeased his Parents in the choice of his Wives.
] and we are his Subjects, [ his people and the Sheep of his Pasture ] and he is no Loyal Subject that will not strive to please his Lawful Sovereign.
] and we Are his Subject's, [ his people and the Sheep of his Pasture ] and he is no Loyal Subject that will not strive to please his Lawful Sovereign.
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That form of speech ( if it please the King ) so frequent in the mouth of Nehemiah, was no affected strain of Courtship, but a just expression of Duty: otherwise that religious man would never have used it.
That from of speech (if it please the King) so frequent in the Mouth of Nehemiah, was no affected strain of Courtship, but a just expression of Duty: otherwise that religious man would never have used it.
9. And yet there may be a time wherein all those Obligations may cease, of pleasing our earthly Masters, or Captains, or Parents, or Princes. If it be their pleasure we should do something that lawfully we may not:
9. And yet there may be a time wherein all those Obligations may cease, of pleasing our earthly Masters, or Captains, or Parents, or Princes. If it be their pleasure we should do something that lawfully we may not:
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inasmuch as we are sure nothing will please him, but what is just and right. With what a forehead then can any of us challenge from him either Wages as Servants, or Stipends as Souldiers, or Provision as Sons, or Protection as Subjects; if we be not careful in every respect to frame our selves in such sort as to please him? You see it is our Duty so to do.
inasmuch as we Are sure nothing will please him, but what is just and right. With what a forehead then can any of us challenge from him either Wages as Servants, or Stipends as Soldiers, or Provision as Sons, or Protection as Subject's; if we be not careful in every respect to frame our selves in such sort as to please him? You see it is our Duty so to do.
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The Scriptures mention many other, out of which number I propose but these three. First, if we please him, he will preserve us from sinful temptations.
The Scriptures mention many other, out of which number I propose but these three. First, if we please him, he will preserve us from sinful temptations.
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Solomon, Eccl. 7. speaking of the strange woman, whose heart is as Nets and Snares, and her hands as bands, saith that whoso pleaseth the Lord shall escape from her,
Solomon, Ecclesiastes 7. speaking of the strange woman, whose heart is as Nets and Snares, and her hands as bans, Says that whoso Pleases the Lord shall escape from her,
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cast up thy Bills, examine thy Accounts, and see what thou hast gained. 1. By displeasing God thou hast strengthened the hands of those enemies against thee, with whom thou mightest have been at peace. 2. Thou hast exposed thy self for a prey to those temptations, from which thou mightest have escaped. 3. Thou hast blocked up the passage against thine own Prayers, that they cannot have access before the Throne of grace. 4. Thou hast utterly debarred thy self from ever entering into the Kingdom of glory.
cast up thy Bills, examine thy Accounts, and see what thou hast gained. 1. By displeasing God thou hast strengthened the hands of those enemies against thee, with whom thou Mightest have been At peace. 2. Thou hast exposed thy self for a prey to those temptations, from which thou Mightest have escaped. 3. Thou hast blocked up the passage against thine own Prayers, that they cannot have access before the Throne of grace. 4. Thou hast utterly debarred thy self from ever entering into the Kingdom of glory.
12. Which how and by what means it may best be done, is our next Enquiry. Wherein to give you a general and easie direction, without descending into particulars, these two things will do it, Likeness and Obedience. For the first, Similis Simili is a common saying,
12. Which how and by what means it may best be done, is our next Enquiry. Wherein to give you a general and easy direction, without descending into particulars, these two things will do it, Likeness and obedience. For the First, Similis Simili is a Common saying,
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as sort best with their own fancies, and with such companions as are of their own temper. So good Souldiers are best pleased with those that are valiant, like themselves:
as sort best with their own fancies, and with such Sodales as Are of their own temper. So good Soldiers Are best pleased with those that Are valiant, like themselves:
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Yea, of so great moment is likeness unto complacency; as that two men, if they be of different dispositions, as it may be the one of a quick, stirring and active;
Yea, of so great moment is likeness unto complacency; as that two men, if they be of different dispositions, as it may be the one of a quick, stirring and active;
13. Now a wicked man is altogether unlike God, both in his inward Affections, and in his outward Conversation. He loveth the ways of sin, which God hateth: and hateth to be reformed, which God requireth. He speaketh well of evil men,
13. Now a wicked man is altogether unlike God, both in his inward Affections, and in his outward Conversation. He loves the ways of since, which God hates: and hates to be reformed, which God requires. He speaks well of evil men,
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Is it possible that God who is light should take pleasure in him that is nothing but darkness? And God, who is a Spirit, in him who is nothing but flesh? And God, who is Love, in him who is nothing but rancour,
Is it possible that God who is Light should take pleasure in him that is nothing but darkness? And God, who is a Spirit, in him who is nothing but Flesh? And God, who is Love, in him who is nothing but rancour,
being that both their persons are inwardly renewed after his Image, and their ways also outwardly framed after his Example. They love what he loveth, hate what he hateth in the Affections of their hearts;
being that both their Persons Are inwardly renewed After his Image, and their ways also outwardly framed After his Exampl. They love what he loves, hate what he hates in the Affections of their hearts;
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and they are followers of God as dear children in the conversation of their lives. They desire and endeavour to be holy as he is holy; perfect as he is perfect;
and they Are followers of God as dear children in the Conversation of their lives. They desire and endeavour to be holy as he is holy; perfect as he is perfect;
15. The other thing wherewith to please God, is our Obedience, when he beholdeth in our ways a proof of our willing and chearful subjection to his most righteous Commands. All Superiours are best pleased with those that owe them service, when they find them most pliable to their Wills, and most careful to observe what is given them in charge: neither are ever so much,
15. The other thing wherewith to please God, is our obedience, when he beholdeth in our ways a proof of our willing and cheerful subjection to his most righteous Commands. All Superiors Are best pleased with those that owe them service, when they find them most pliable to their Wills, and most careful to observe what is given them in charge: neither Are ever so much,
or so justly displeased with them, as when they see them to slack their own Obedience, and slight their Commands. Do you think the Centurion could have been pleased with those he had under him,
or so justly displeased with them, as when they see them to slack their own obedience, and slight their Commands. Do you think the Centurion could have been pleased with those he had under him,
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if when he said to one Come, he should have gone the other way? And to another Go, he should have stood still? And to another, Do this, he should have left that undone,
if when he said to one Come, he should have gone the other Way? And to Another Go, he should have stood still? And to Another, Do this, he should have left that undone,
and done the quite contrary? Obedience is a thing wherein God more delighteth than in Sacrifice, and the keeping of the Commandment will please him better than a Bullock that hath horns and hoofs.
and done the quite contrary? obedience is a thing wherein God more delights than in Sacrifice, and the keeping of the Commandment will please him better than a Bullock that hath horns and hoofs.
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The Apostle giveth this very reason, in Rom. 8. why they that are in the flesh (carnal and worldly men) cannot please God, even because the carnal mind is not subject to the Law of God,
The Apostle gives this very reason, in Rom. 8. why they that Are in the Flesh (carnal and worldly men) cannot please God, even Because the carnal mind is not Subject to the Law of God,
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16. Great therefore is the vanity of those men, who think to gain and to hold the favour of God by the outward performances of Fasting, Prayer, Almsdeeds, hearing Gods Word, receiving the Holy Sacrament, and the like; (just as the hypocritical Iews of old did by Sacrifices and Oblations: ) when as all the while their hearts are rotten, and their conversation base.
16. Great Therefore is the vanity of those men, who think to gain and to hold the favour of God by the outward performances of Fasting, Prayer, Almsdeeds, hearing God's Word, receiving the Holy Sacrament, and the like; (just as the hypocritical Iews of old did by Sacrifices and Oblations:) when as all the while their hearts Are rotten, and their Conversation base.
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For as the Lord of old often cried down Sacrifices by his Prophets, though they were in those times a necessary and principal part of that holy worship which himself had prescribed:
For as the Lord of old often cried down Sacrifices by his prophets, though they were in those times a necessary and principal part of that holy worship which himself had prescribed:
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if there be no more in them but meer outside. And they are no better where there is not withal a conscience made of Obedience. The Lord who weigheth the spirits, (as it is a little before in this Chapter) and searcheth the hearts and reins;
if there be no more in them but mere outside. And they Are no better where there is not withal a conscience made of obedience. The Lord who weigheth the spirits, (as it is a little before in this Chapter) and Searches the hearts and reins;
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Deus non volens iniquitatem, he is a God that hath no pleasure in wickedness, Psal. 5. 17. We have hitherto enquired into the Reasons why we should endeavour to please the Lord: and into the means how it may best be done.
Deus non volens iniquitatem, he is a God that hath no pleasure in wickedness, Psalm 5. 17. We have hitherto inquired into the Reasons why we should endeavour to please the Lord: and into the means how it may best be done.
But then it should be such a likeness, as will hold at least some tolerable proportion with the Exemplar; such Obedience, as will punctually answer the Command: and such is not ours.
But then it should be such a likeness, as will hold At least Some tolerable proportion with the Exemplar; such obedience, as will punctually answer the Command: and such is not ours.
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True it is, if the Lord should look upon our very best Endeavours as they come from us, and respect us but according to our merit; he might find in every step we tread, just matter of offence, in none of acceptance. If he should mark what is done amiss,
True it is, if the Lord should look upon our very best Endeavours as they come from us, and respect us but according to our merit; he might find in every step we tread, just matter of offence, in none of acceptance. If he should mark what is done amiss,
It must be therefore upon other and better grounds than any desert in us, or in our ways, that God is graciously pleased to accept either of us or them.
It must be Therefore upon other and better grounds than any desert in us, or in our ways, that God is graciously pleased to accept either of us or them.
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The Apostle hath discovered two of those grounds, and joined them both together in a short passage in Heb. 13. ( Now the God of peace make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through Iesus Christ.
The Apostle hath discovered two of those grounds, and joined them both together in a short passage in Hebrew 13. (Now the God of peace make you perfect in every good work to do his will, working in you that which is pleasing in his sighed, through Iesus christ.
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As we see most men take pleasure in the Rooms of their own contriving, in the Engines and Manufactures of their own devising, in the Fruits of those Trees which themselves have planted. Now the crooked ways of evil men, that walk according to the course of the World, are indeed the Works of the Devil; he is the spirit that worketh in the children of disobedience, Eph. 2. such works therefore may please the Devil, whose they are:
As we see most men take pleasure in the Rooms of their own contriving, in the Engines and Manufactures of their own devising, in the Fruits of those Trees which themselves have planted. Now the crooked ways of evil men, that walk according to the course of the World, Are indeed the Works of the devil; he is the Spirit that works in the children of disobedience, Ephesians 2. such works Therefore may please the devil, whose they Are:
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although they be not the Works of the Devil (for he hath not now so much power over them as to work in them ) yet are they still the Works of the flesh, as they are called, Gal. 5. Such works therefore may be pleasing to the flesh, whose they are:
although they be not the Works of the devil (for he hath not now so much power over them as to work in them) yet Are they still the Works of the Flesh, as they Are called, Gal. 5. Such works Therefore may be pleasing to the Flesh, whose they Are:
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but they are so far from being pleasing unto God, that they rather grieve his holy Spirit. The works then that must please God, are such as himself hath wrought in us, by that his holy Spirit; which are therefore called the fruits of the Spirit in the same Gal. 5. As it is said by the Prophet ( O Lord, thou wilt ordain peace for us,
but they Are so Far from being pleasing unto God, that they rather grieve his holy Spirit. The works then that must please God, Are such as himself hath wrought in us, by that his holy Spirit; which Are Therefore called the fruits of the Spirit in the same Gal. 5. As it is said by the Prophet (Oh Lord, thou wilt ordain peace for us,
neither dealeth with us according to the rigour of a legal Covenant: but he beholdeth us NONLATINALPHABET, in the face of his beloved One, even Jesus Christ his only Son,
neither deals with us according to the rigour of a Legal Covenant: but he beholdeth us, in the face of his Beloved One, even jesus christ his only Son,
and in whom, and for whose sake alone it is, if at any time he be well pleased with any of us, or with any of our Ways. For being by him, and through faith in his Name, made the children of God by adoption and grace, he is now pleased with us,
and in whom, and for whose sake alone it is, if At any time he be well pleased with any of us, or with any of our Ways. For being by him, and through faith in his Name, made the children of God by adoption and grace, he is now pleased with us,
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as a loving Father is with his beloved Child. As a loving Father taketh in good part the willing Endeavours of his Child, to do whatsoever he appointeth him,
as a loving Father is with his Beloved Child. As a loving Father Takes in good part the willing Endeavours of his Child, to do whatsoever he appoints him,
20. And we doubt not, but the acceptance we find with God upon these two grounds, if seasonably applied, will sustain the soul of every one that truly feareth God, with strong comfort, against two great and common discouragements, whereunto he may be subject:
20. And we doubt not, but the acceptance we find with God upon these two grounds, if seasonably applied, will sustain the soul of every one that truly fears God, with strong Comfort, against two great and Common discouragements, whereunto he may be Subject:
arising the one from the sense of mens displeasure; the other from the conscience of his own imperfections. Sometimes God and his own heart condemn him not, and yet the World doth; and that troubleth him:
arising the one from the sense of men's displeasure; the other from the conscience of his own imperfections. Sometime God and his own heart condemn him not, and yet the World does; and that Troubles him:
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21. But I forbear the amplification of these comforts: that I may proceed from the Antecedent in those former words ( when a mans ways please the Lord ) of which I have spoken hitherto;
21. But I forbear the amplification of these comforts: that I may proceed from the Antecedent in those former words (when a men ways please the Lord) of which I have spoken hitherto;
The Persons, the Effect, the Author. The Persons, a mans Enemies; the Effect, Peace; the Author, the Lord. (He maketh a mans Enemies to be at peace with him.) The words being of an easie understanding, will therefore need the less opening. Only thus much briefly.
The Persons, the Effect, the Author. The Persons, a men Enemies; the Effect, Peace; the Author, the Lord. (He makes a men Enemies to be At peace with him.) The words being of an easy understanding, will Therefore need the less opening. Only thus much briefly.
First for the Persons, they that wish him ill, or seek to do him Harm in his Person, Estate or good Name, they are a mans Enemies. And Solomon here supposeth it possible, that a man whose Ways please the Lord, may yet have Enemies: Nay, it is scarce possible it should be otherwise;
First for the Persons, they that wish him ill, or seek to do him Harm in his Person, Estate or good Name, they Are a men Enemies. And Solomon Here Supposeth it possible, that a man whose Ways please the Lord, may yet have Enemies: Nay, it is scarce possible it should be otherwise;
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Inimici Domestici, rather than fail, Satan will stir him up Enemies out of his own house. 2. And these Enemies are then said to be at peace with him (which is the Effect ) when either there is a change wrought in their Affections, so as they now begin to bear him less ill-will than formerly they have done;
Inimici Domestici, rather than fail, Satan will stir him up Enemies out of his own house. 2. And these Enemies Are then said to be At peace with him (which is the Effect) when either there is a change wrought in their Affections, so as they now begin to bear him less ill-will than formerly they have done;
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as not to break out into open hostility, but (whatsoever their thoughts are within ) to carry themselves fairly and peaceably towards him outwardly; so as he is at a kind of peace with them,
as not to break out into open hostility, but (whatsoever their thoughts Are within) to carry themselves fairly and peaceably towards him outwardly; so as he is At a kind of peace with them,
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22. The scope of the whole words is to instruct us, that the fairest and likeliest way for us to procure peace with men, is to order our ways so as to please the Lord. You shall therefore find the favour of God, and the favour of men often joined together in the Scriptures,
22. The scope of the Whole words is to instruct us, that the Fairest and likeliest Way for us to procure peace with men, is to order our ways so as to please the Lord. You shall Therefore find the favour of God, and the favour of men often joined together in the Scriptures,
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My son, let not mercy and truth forsake thee, &c. so shalt thou find favour and good understanding in the sight of God and man, saith our Solomon, Prov. 3. And S. Paul, Rom. 14. ( He that in these things serveth Christ, is acceptable to God, and approved of men.
My son, let not mercy and truth forsake thee, etc. so shalt thou find favour and good understanding in the sighed of God and man, Says our Solomon, Curae 3. And S. Paul, Rom. 14. (He that in these things serves christ, is acceptable to God, and approved of men.
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24. Of which Effect the first and principal cause is none other than the overruling hand of God, who not only disposeth of all outward things according to the good pleasure of his will, but hath also in his hands the hearts of all men,
24. Of which Effect the First and principal cause is none other than the overruling hand of God, who not only Disposeth of all outward things according to the good pleasure of his will, but hath also in his hands the hearts of all men,
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The Original there is (NONLATINALPHABET Palge majim ) as you would say, the divisions of waters. Which is not to be understood of the great Rivers, though the greatest of them all,
The Original there is (Page Majim) as you would say, the divisions of waters. Which is not to be understood of the great rivers, though the greatest of them all,
even the wide and great Sea also is in the hands of God, to turn which way soever he will: (as he turned the waters of the Red Sea backwards to let his people go through,
even the wide and great Sea also is in the hands of God, to turn which Way soever he will: (as he turned the waters of the Read Sea backwards to let his people go through,
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and then turned them forward again to overwhelm their enemies. ) But the Allusion there is clearly to the little trenches, whereby in those drier Eastern Countries, husbandmen used to derive water from some Fountain or Cistern to the several parts of their Gardens, for the better nourishing of their Herbs and Fruit-trees. Now you know when a Gardiner hath cut many such trenches all over his Garden, with what ease he can turn the water out of any one into any other of those Channels:
and then turned them forward again to overwhelm their enemies.) But the Allusion there is clearly to the little Trenches, whereby in those drier Eastern Countries, husbandmen used to derive water from Some Fountain or Cistern to the several parts of their Gardens, for the better nourishing of their Herbs and Fruit trees. Now you know when a Gardener hath Cut many such Trenches all over his Garden, with what ease he can turn the water out of any one into any other of those Channels:
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and deriving it into another, even as it pleaseth him, and as he seeth it most conducible for the necessities of his Garden: With much more ease can the Lord stop the current of any mans favour and affections in the course wherein it presently runneth,
and deriving it into Another, even as it Pleases him, and as he sees it most conducible for the necessities of his Garden: With much more ease can the Lord stop the current of any men favour and affections in the course wherein it presently Runneth,
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Thus he gave his people favour in the sight of the Aegyptians, so as they lent them all their precious things at their departure, who but a little before had consulted the rooting out the whole generation of them.
Thus he gave his people favour in the sighed of the egyptians, so as they lent them all their precious things At their departure, who but a little before had consulted the rooting out the Whole generation of them.
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but he turned the hatred of their Enemies also into compassion, and made all those that had led them away captives, to pity them, as it is in Psalm 160. 25. The Lord is a God of Power, and therefore can work such effects as he pleaseth for our peace without any apparent means on our parts.
but he turned the hatred of their Enemies also into compassion, and made all those that had led them away captives, to pity them, as it is in Psalm 160. 25. The Lord is a God of Power, and Therefore can work such effects as he Pleases for our peace without any apparent means on our parts.
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But being withal a God of order: for the most part therefore, and in the ordinary course of his providence, he worketh his own purposes by second Causes, and subordinate means. At least he hath so tied us to the use of probable means for the bringing about of what he hath promised, that although we ought to be perswaded he can, yet we may not presume he will work our good without our Endeavours.
But being withal a God of order: for the most part Therefore, and in the ordinary course of his providence, he works his own Purposes by second Causes, and subordinate means. At least he hath so tied us to the use of probable means for the bringing about of what he hath promised, that although we ought to be persuaded he can, yet we may not presume he will work our good without our Endeavours.
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yet their mouths will be muzled, and their hands •anacled from breaking out into any outragious either terms or actions of open hostility: so as you shall enjoy your peace with them in some measure.
yet their mouths will be muzzled, and their hands •anacled from breaking out into any outrageous either terms or actions of open hostility: so as you shall enjoy your peace with them in Some measure.
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What a seeming distance is there between the Prophets and the Apostles speeches? Or else how may they be reconciled? Who is he that will harm you if you be followers of that which is good? saith the one:
What a seeming distance is there between the prophets and the Apostles Speeches? Or Else how may they be reconciled? Who is he that will harm you if you be followers of that which is good? Says the one:
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As First, if God have not yet made our Enemies to be at peace with us, yet it may be he will do it hereafter: being no way bound to us, we may give him leave to take his own time.
As First, if God have not yet made our Enemies to be At peace with us, yet it may be he will do it hereafter: being no Way bound to us, we may give him leave to take his own time.
It is his Prerogative to appoint the times, it is our Duty to wait his leisure. It may be, ( secondly ) neither is it unlikely, that we do not NONLATINALPHABET, walk with an even foot, and by a straight line;
It is his Prerogative to appoint the times, it is our Duty to wait his leisure. It may be, (secondly) neither is it unlikely, that we do not, walk with an even foot, and by a straight line;
But it is more certain, ( thirdly ) that we please him, but imperfectly, and in part: even as those Graces wherewith we please him, are in us but imperfectly, and in part. And therefore no marvel,
But it is more certain, (Thirdly) that we please him, but imperfectly, and in part: even as those Graces wherewith we please him, Are in us but imperfectly, and in part. And Therefore no marvel,
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it will sufficiently clear the whole difficulty, to consider but thus much, (and it is a plain and true answer) that generally all Scriptures that run upon temporal promises, are to be understood NONLATINALPHABET, not as universally, but as commonly true:
it will sufficiently clear the Whole difficulty, to Consider but thus much, (and it is a plain and true answer) that generally all Scriptures that run upon temporal promises, Are to be understood, not as universally, but as commonly true:
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But this you shall ever observe withal, (and it infinitely magnifieth the goodness of our gracious Lord and God towards us;) that where he seeth it not good to give us that blessing in specie, which the Letter of the Promise seemeth to import;
But this you shall ever observe withal, (and it infinitely magnifieth the Goodness of our gracious Lord and God towards us;) that where he sees it not good to give us that blessing in specie, which the letter of the Promise seems to import;
Say he do not give us Wealth or Advancement, yet if he give us a contented mind without them, is it not better? Say he do not speedily remove a temptation from us, whereunder we groan, (which was St. Paul 's Case;) yet if he supply us with a sufficiency of grace to encounter with it;
Say he do not give us Wealth or Advancement, yet if he give us a contented mind without them, is it not better? Say he do not speedily remove a temptation from us, whereunder we groan, (which was Saint Paul is Case;) yet if he supply us with a sufficiency of grace to encounter with it;
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is it not better? So in the present Case, if he do not presently make our Enemies to be at peace with us? yet if he teach us to profit by their Enmity, in exercising our faith and patience, in quickning us unto prayer, in furthering our humiliations, or encreasing any other grace in us, is it not every way and incomparably better? Now will any wise man tax him with breach of Promise, who having promised a Pound of Silver, giveth a Talent of Gold? Or who can truly say, that that man is not so good as his Word, that is apparently much better than his Word?
is it not better? So in the present Case, if he do not presently make our Enemies to be At peace with us? yet if he teach us to profit by their Enmity, in exercising our faith and patience, in quickening us unto prayer, in furthering our humiliations, or increasing any other grace in us, is it not every Way and incomparably better? Now will any wise man Tax him with breach of Promise, who having promised a Pound of Silver, gives a Talon of Gold? Or who can truly say, that that man is not so good as his Word, that is apparently much better than his Word?
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When the Holy Spirit of God here in the Text useth it as an especial strong inducement to quicken us up the rather to the performance of that with chearfulness, which we are in Duty bound to perform howsoever, in seeking to please the Lord. We may learn hence ( secondly, ) if at any time we unfeignedly desire peace, by what course we may be likeliest to procure it. Preposterous is the course, which yet most of men take,
When the Holy Spirit of God Here in the Text uses it as an especial strong inducement to quicken us up the rather to the performance of that with cheerfulness, which we Are in Duty bound to perform howsoever, in seeking to please the Lord. We may Learn hence (secondly,) if At any time we unfeignedly desire peace, by what course we may be likeliest to procure it. Preposterous is the course, which yet most of men take,
The right and ready way is chalked out in the Text: First, to make our peace with God, by ordering our Ways so as to please him; and then to commit our Ways to his ordering, by leaving the whole success to him:
The right and ready Way is chalked out in the Text: First, to make our peace with God, by ordering our Ways so as to please him; and then to commit our Ways to his ordering, by leaving the Whole success to him:
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We may learn hence, ( Thirdly ) how hateful the practice is, and how wretched the condition of Make-bates, Tale-bearers, Whisperers, and all those that sow dissention among Brethren.
We may Learn hence, (Thirdly) how hateful the practice is, and how wretched the condition of Makebates, Talebearers, Whisperers, and all those that sow dissension among Brothers.
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He is the Author of Peace, and lover of Concord: they are the Authors of Strife, and lovers of Discord. It is his Work to make a mans enemies to be at peace with him:
He is the Author of Peace, and lover of Concord: they Are the Authors of Strife, and lovers of Discord. It is his Work to make a men enemies to be At peace with him:
30. But I willingly omit all further enlargement of these inferences, that I may somewhat the longer insist upon one other inference only, very needful to be considered of in these times; which is this.
30. But I willingly omit all further enlargement of these inferences, that I may somewhat the longer insist upon one other Inference only, very needful to be considered of in these times; which is this.
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31. Thus to be jealous over our selves with a godly jealousie, would not only work in us a due consideration of our ways, that so we might amend them, if there be cause:
31. Thus to be jealous over our selves with a godly jealousy, would not only work in us a due consideration of our ways, that so we might amend them, if there be cause:
The former fallacy is, that we use many times, especially when our Enemies do us manifest wrong, to impute our sufferings wholly to their iniquity, whereof we should do wiselier to take some of the blame upon our selves.
The former fallacy is, that we use many times, especially when our Enemies do us manifest wrong, to impute our sufferings wholly to their iniquity, whereof we should do wiselier to take Some of the blame upon our selves.
But to acquit the Lords proceedings who still is just, even in those things wherein men are unjust. Their hearts, and tongues, and hands, are against us, only out of that NONLATINALPHABET that superfluity of maliciousness wherewith their naughty hearts abound,
But to acquit the lords proceedings who still is just, even in those things wherein men Are unjust. Their hearts, and tongues, and hands, Are against us, only out of that that superfluity of maliciousness wherewith their naughty hearts abound,
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But the Lord sundry times hardneth their hearts, and whetteth their tongues, and strengthneth their hands against us in such sort, to chasten us for some sinful Error, Neglect, or Lust in part still remaining in us unsubdued; which is most just in him.
But the Lord sundry times Hardeneth their hearts, and whets their tongues, and strengtheneth their hands against us in such sort, to chasten us for Some sinful Error, Neglect, or Lust in part still remaining in us unsubdued; which is most just in him.
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32. For (as I touched in the beginning) a mans heart may be right in the main, and his Ways well-pleasing unto God in regard of the general bent and intention of them:
32. For (as I touched in the beginning) a men heart may be right in the main, and his Ways Well-pleasing unto God in regard of the general bent and intention of them:
because he seeth him in most things dutiful and towardly; may yet be so far displeased with him for some particular neglects, as not only to frown upon him,
Because he sees him in most things dutiful and towardly; may yet be so Far displeased with him for Some particular neglects, as not only to frown upon him,
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WHen the Apostles preached the Doctrine of Christian Liberty; a fit opportunity was ministred for Satans Instruments to work their feats upon the new-converted Christians, false Teachers on the one side,
WHen the Apostles preached the Doctrine of Christian Liberty; a fit opportunity was ministered for Satan Instruments to work their feats upon the new-converted Christians, false Teachers on the one side,
Sic parvis componere magna. Not much otherwise is it in the dealing of our heavenly Father with his children. We have an Experiment of it in David, with whom doubtless God was well pleased for the main course of his life:
Sic parvis componere Magna. Not much otherwise is it in the dealing of our heavenly Father with his children. We have an Experiment of it in David, with whom doubtless God was well pleased for the main course of his life:
yet because he stepped aside, and that very fouly in the matter of Uriah the Text saith, 2 Sam. 11. that the thing that David had done, displeased the, Lord:
yet Because he stepped aside, and that very foully in the matter of Uriah the Text Says, 2 Sam. 11. that the thing that David had done, displeased thee, Lord:
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33. The other fallacy is, when we cherish in our selves some sinful Errors, either in judgment or practice, as if they were the good ways of God, the rather for this, that we have Enemies, and meet with Opposition: as if the Enmity of men were an infallible mark of a right way. The Words of the Text ye see, seem rather to incline quite the other way.
33. The other fallacy is, when we cherish in our selves Some sinful Errors, either in judgement or practice, as if they were the good ways of God, the rather for this, that we have Enemies, and meet with Opposition: as if the Enmity of men were an infallible mark of a right Way. The Words of the Text you see, seem rather to incline quite the other Way.
Indeed the very truth is, neither the favo•• or disfavour of men, neither their approving nor opposing, is any certain mark at all either of a good or of a bad way.
Indeed the very truth is, neither the favo•• or disfavour of men, neither their approving nor opposing, is any certain mark At all either of a good or of a bad Way.
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Our Solomon hath delivered it positively (and we ought to believe him,) Eccl. 9. that no man knoweth either love or hatred, by all that is before them.
Our Solomon hath Delivered it positively (and we ought to believe him,) Ecclesiastes 9. that no man Knoweth either love or hatred, by all that is before them.
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It is an error therefore of dangerous consequence, to think that the enmity of the wicked is an undoubted mark either of truth or goodness. Not only for that it wanteth the Warrant of truth to support it, (which is common to it with all other Errors: ) but for two other especial reasons besides.
It is an error Therefore of dangerous consequence, to think that the enmity of the wicked is an undoubted mark either of truth or Goodness. Not only for that it Wants the Warrant of truth to support it, (which is Common to it with all other Errors:) but for two other especial Reasons beside.
How confidently do some men boast out their own private fancies and unwarranted singularities, as if they were the holy ways of God. The other reason is,
How confidently do Some men boast out their own private fancies and unwarranted singularities, as if they were the holy ways of God. The other reason is,
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34. For the avoiding of both which mischiefs, it is needful we should rightly both understand and apply all those places of Scripture which speak of that Opposition, which is sometimes made against truth and goodness. Which opposition the Holy Ghost in such like places intended not to deliver as a mark of godliness;
34. For the avoiding of both which mischiefs, it is needful we should rightly both understand and apply all those places of Scripture which speak of that Opposition, which is sometime made against truth and Goodness. Which opposition the Holy Ghost in such like places intended not to deliver as a mark of godliness;
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as if some strange thing had befallen us, NONLATINALPHABET, Beloved, think it not strange, saith St. Peter (concerning all such trials as these are) as if some strange thing had hapned:
as if Some strange thing had befallen us,, beloved, think it not strange, Says Saint Peter (Concerning all such trials as these Are) as if Some strange thing had happened:
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But now to make such opposition a NONLATINALPHABET or mark whereby infallibly to judg of our ways whether they be right or no (as some out of the strength of their heat,
But now to make such opposition a or mark whereby infallibly to judge of our ways whither they be right or not (as Some out of the strength of their heat,
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or ignorance, have done) is to abuse the holy Scriptures, to pe•vert the meaning of the Holy Ghost, and to lead men into a maze of Uncertainty and Error. We had all of us need therefore to beware, that we do not like our own ways so much the better because we have Enemies: it is much safer for us to suspect lest there may be something in us otherwise than should be,
or ignorance, have done) is to abuse the holy Scriptures, to pe•vert the meaning of the Holy Ghost, and to led men into a maze of Uncertainty and Error. We had all of us need Therefore to beware, that we do not like our own ways so much the better Because we have Enemies: it is much safer for us to suspect lest there may be something in us otherwise than should be,
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For taking advantage from the very name of Liberty, the Enemies of their Souls were ready NONLATINALPHABET, to teach them under that pretence to despise their Governours: and no less ready the enemies of their Faith, NONLATINALPHABET to speak evil of them under that colour, as persons licentious and ill-affected to Government. The Preventing of which,
For taking advantage from the very name of Liberty, the Enemies of their Souls were ready, to teach them under that pretence to despise their Governors: and no less ready the enemies of their Faith, to speak evil of them under that colour, as Persons licentious and ill-affected to Government. The Preventing of which,
and to beat so much (as in their Writings they have done) upon the argument of Christian subjection and obedience: as a duty highly concerning all those upon whom the Name of Christ is called, both for their Consciences, and Credits sake, chearfully to perform.
and to beatrice so much (as in their Writings they have done) upon the argument of Christian subjection and Obedience: as a duty highly Concerning all those upon whom the Name of christ is called, both for their Consciences, and Credits sake, cheerfully to perform.
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they must endeavour both to do the will of the most Wise God, and to put to silence the ignorance of foolish men, by submitting to every humane Creature that the Lord hath set over them for his sake.
they must endeavour both to do the will of the most Wise God, and to put to silence the ignorance of foolish men, by submitting to every humane Creature that the Lord hath Set over them for his sake.
which I now stand not with farther curiosity to Analyze. Suffice it us to know, that in this seventeenth verse St. Peter shutteth up his general Exhortation concerning subjection to Superiours in four short Precepts or Aphorisms of Christian life.
which I now stand not with farther curiosity to Analyze. Suffice it us to know, that in this seventeenth verse Saint Peter shutteth up his general Exhortation Concerning subjection to Superiors in four short Precepts or Aphorisms of Christian life.
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you must be ready to do all offices of respect and love, as occasion serveth to every man; but yet you are to remember that your brethren in Christ may claim a nearer and deeper interest in your affections (and so in the exercise of your charity too) than they ▪ that are without have any reason to do.
you must be ready to do all Offices of respect and love, as occasion serves to every man; but yet you Are to Remember that your brothers in christ may claim a nearer and Deeper Interest in your affections (and so in the exercise of your charity too) than they ▪ that Are without have any reason to do.
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and then how that duty is either extended or limited in regard of the Object. The duties are, Honour and Love. The duty of Honour in the former Precept:
and then how that duty is either extended or limited in regard of the Object. The duties Are, Honour and Love. The duty of Honour in the former Precept:
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4. Honour properly, is an acknowledgment or () testification of some excellency or other in the person honoured: by some reverence or observance answerable thereunto.
4. Honour properly, is an acknowledgment or () testification of Some excellency or other in the person honoured: by Some Reverence or observance answerable thereunto.
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Honour the King. But so to take it in this first Precept, would be subject to sundry difficulties and inconveniences: this especially above the rest, that the Scripture should here bind us to an impossible thing.
Honour the King. But so to take it in this First Precept, would be Subject to sundry difficulties and inconveniences: this especially above the rest, that the Scripture should Here bind us to an impossible thing.
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Impossible, I say, not only ex hypothesi and by consequent, in regard of the weakness and corruption of our nature; (for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us:) but impossible ex natura rei, as implying a flat contradiction within it self.
Impossible, I say, not only ex Hypothesis and by consequent, in regard of the weakness and corruption of our nature; (for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us:) but impossible ex Nature rei, as implying a flat contradiction within it self.
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as if he had directly forbidden us to honour any man. It is necessary therefore (for the avoiding of this contradiction, and sundry other absurdities which would follow thereupon,
as if he had directly forbidden us to honour any man. It is necessary Therefore (for the avoiding of this contradiction, and sundry other absurdities which would follow thereupon,
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so as to import all that esteem or regard, be it more or less, which (either in •ustice or charity ) is due to any man in respect of his place, person, or condition; according to the eminency, merit, or exigency of any of them respectively: together with the willing performance of such just and charitable offices upon all emergent occasions as in proportion to any of the said respects can be reasonably expected.
so as to import all that esteem or regard, be it more or less, which (either in •ustice or charity) is due to any man in respect of his place, person, or condition; according to the eminency, merit, or exigency of any of them respectively: together with the willing performance of such just and charitable Offices upon all emergent occasions as in proportion to any of the said respects can be reasonably expected.
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It was far from his meaning doubtless, that the husband should honour the wife with the honour properly so called, that of Reverence or Subjection: For that were to invert the right order of things, and to pervert Gods Ordinance;
It was Far from his meaning doubtless, that the husband should honour the wife with the honour properly so called, that of reverence or Subjection: For that were to invert the right order of things, and to pervert God's Ordinance;
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His meaning clearly is, that the husband should cherish the wife, as one that (though in some degree of inferiority, ) is yet his yoke-fellow; bearing with the weaknesses, whether of her Sex or Person, framing to her disposition, and yielding to her desires, as far as reason and wisdom will allow.
His meaning clearly is, that the husband should cherish the wife, as one that (though in Some degree of inferiority,) is yet his yokefellow; bearing with the Weaknesses, whither of her Sex or Person, framing to her disposition, and yielding to her Desires, as Far as reason and Wisdom will allow.
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Being her head, he must not make himself her slave, by giving her the honour of dutiful observance and obedience: and yet, being his Companion, he may not make her his drudge, by denying her the honour of a tender respect,
Being her head, he must not make himself her slave, by giving her the honour of dutiful observance and Obedience: and yet, being his Companion, he may not make her his drudge, by denying her the honour of a tender respect,
and loving condescension. Which kind of honour is in some measure, and according to their different proportions, due also to be given by ( Parents to their Children, and by the greatest Masters to the meanest of their Servants.
and loving condescension. Which kind of honour is in Some measure, and according to their different proportions, due also to be given by (Parents to their Children, and by the greatest Masters to the Meanest of their Servants.
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but of Ephesus a famous City, and the chief Metropolis of Asia: and the Widows he there speaketh of, were () poor old women, such as in those times for the mean services they were to perform to the Saints, were called also Diaconissoe, and were therefore to be maintained out of the contributions of the Church, and the Common Stock.
but of Ephesus a famous city, and the chief Metropolis of Asia: and the Widows he there speaks of, were () poor old women, such as in those times for the mean services they were to perform to the Saints, were called also Diaconissoe, and were Therefore to be maintained out of the contributions of the Church, and the Common Stock.
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If any honour or respect in whatsoever kind or degree belong to him, account it as due debt: and let him have it, to the utmost of what can with justice or in equity be demanded.
If any honour or respect in whatsoever kind or degree belong to him, account it as due debt: and let him have it, to the utmost of what can with Justice or in equity be demanded.
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8. It would be a tedious, indeed rather an endless task (and therefore I undertake it not,) to drive the general into its particulars: and to shew what pe•uliar honours and respects are due to all estates of men, considered in their several ranks and mutual relations. It must be the care of every godly wise man to inform himself the best he can for that matter,
8. It would be a tedious, indeed rather an endless task (and Therefore I undertake it not,) to drive the general into its particulars: and to show what pe•uliar honours and respects Are due to all estates of men, considered in their several ranks and mutual relations. It must be the care of every godly wise man to inform himself the best he can for that matter,
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that is to say, neither more or less, but as near as he can understand (within a convenient latitude ) that which is justly his due. Yet let him take this withal, that where the case is doubtful, it is the safest course (lest self-love should incline him to be partial ) to pinch rather on his own part, than on his Neigbours, especially if his Superiour; That is to say, rather to forego a good part of that honour, which he may think is due to himself, if he be not very sure of it,
that is to say, neither more or less, but as near as he can understand (within a convenient latitude) that which is justly his due. Yet let him take this withal, that where the case is doubtful, it is the Safest course (lest Self-love should incline him to be partial) to pinch rather on his own part, than on his Neighbours, especially if his Superior; That is to say, rather to forego a good part of that honour, which he may think is due to himself, if he be not very sure of it,
than to keep back any small part of that honour, which (for any good assurance he hath to the contrary) may fall due to his neighbour. Agreeably to the other Apostles advice, Rom. 12. that (not in taking, but) () in giving honour we should go one before another.
than to keep back any small part of that honour, which (for any good assurance he hath to the contrary) may fallen due to his neighbour. Agreeably to the other Apostles Advice, Rom. 12. that (not in taking, but) () in giving honour we should go one before Another.
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and to whom. The Duty, Honour; and that to all men: and all this but Quid nominis. It may next be demanded, Quid Iuris: upon what tye we stand thus bound to Honour all men; I answer Funiculus triplex. There lieth a three-fold tye upon us for the performance of this Duty:
and to whom. The Duty, Honour; and that to all men: and all this but Quid Nominis. It may next be demanded, Quid Iuris: upon what tie we stand thus bound to Honour all men; I answer Funiculus triplex. There lies a threefold tie upon us for the performance of this Duty:
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whose most proper and immediate office it is, suum cuique; to give to every one that which of right appertaineth to him, NONLATINALPHABET, is Aristotles Phrase:
whose most proper and immediate office it is, suum cuique; to give to every one that which of right appertaineth to him,, is Aristotle Phrase:
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We do not account it discourtesie, but dishonesty, in any man that is able, not to pay debts. With-hold not good from them to whom it is due, saith Solomon, Prov, 3. Whosoever with-holdeth a debt or a due from another doth an unjust act; and is next a kin to a thief: and,
We do not account it discourtesy, but dishonesty, in any man that is able, not to pay debts. Withhold not good from them to whom it is due, Says Solomon, Curae, 3. Whosoever withholdeth a debt or a due from Another does an unjust act; and is next a kin to a thief: and,
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as a thief, is bound to restitution. The other word in the same place inforceth as much, NONLATINALPHABET, which is more than Aristotles NONLATINALPHABET.
as a thief, is bound to restitution. The other word in the same place enforceth as much,, which is more than Aristotle.
that all those words which usually signifie Honour in the three learned Languages, do either primarily signifie, or else are derived from such words as do withal signifie, either a Price or a Weight. Now by the rules of Commutative Iustice, the price of every Commodity ought to be according to the true worth of it.
that all those words which usually signify Honour in the three learned Languages, do either primarily signify, or Else Are derived from such words as do withal signify, either a Price or a Weight. Now by the rules of Commutative justice, the price of every Commodity ought to be according to the true worth of it.
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And things payable by weight are by Law and Custom then only current, when they have their due and full weight, and that usually with some draught over, rather than under. Even so it is a righteous thing with us, to make a just estimate of every mans worth, and to set a right valuation upon him,
And things payable by weight Are by Law and Custom then only current, when they have their due and full weight, and that usually with Some draught over, rather than under. Even so it is a righteous thing with us, to make a just estimate of every men worth, and to Set a right valuation upon him,
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and certainly that man maketh use of a false beam, that setteth light by his brother (or perhaps setteth him at nought ) whom he ought to honour. The question is put on sharply by the Apostle, Rom. 14. Why doest thou set at nought thy brother? As who should say, With what face, with what conscience canst thou do it? He that defalteth any thing of that just honour which he ought to allow his brother, (let his pretence be what it can be) how is he not guilty of the sin of Ananias and Saphira, even according to the Letter.
and Certainly that man makes use of a false beam, that sets Light by his brother (or perhaps sets him At nought) whom he ought to honour. The question is put on sharply by the Apostle, Rom. 14. Why dost thou Set At nought thy brother? As who should say, With what face, with what conscience Canst thou do it? He that defalteth any thing of that just honour which he ought to allow his brother, (let his pretence be what it can be) how is he not guilty of the since of Ananias and Sapphira, even according to the letter.
Act. 5. (NONLATINALPHABET, being the Phrase there) in keeping back, as they did, part of the full price, when they should have laid it down all. Thus we are tied in Iustice to honour all men.
Act. 5. (, being the Phrase there) in keeping back, as they did, part of the full price, when they should have laid it down all. Thus we Are tied in justice to honour all men.
for Christ himself commended it to his Disciples, as a perfect breviate of the whole Law, Whatsoever you would that men should do unto you, do ye even so to them,
for christ himself commended it to his Disciples, as a perfect breviate of the Whole Law, Whatsoever you would that men should do unto you, do you even so to them,
all one (in the meaning and result) with that NONLATINALPHABET, as St. Iames calleth it, that Royal Law, which comprehendeth in it the whole Second Table of the Law, with all the several offices reducible to each Commandment therein;
all one (in the meaning and result) with that, as Saint James calls it, that Royal Law, which comprehendeth in it the Whole Second Table of the Law, with all the several Offices reducible to each Commandment therein;
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If we would but once perfectly learn this one Lesson, and soundly follow it, ( Do as we would be done to ) sailing always by that Compass, and framing all our actions by that Rule: we should not need any other Law for the guiding of our consciences, or other direction for the ordering of our Conversations, in respect of our carriage towards others.
If we would but once perfectly Learn this one lesson, and soundly follow it, (Do as we would be done to) sailing always by that Compass, and framing all our actions by that Rule: we should not need any other Law for the guiding of our Consciences, or other direction for the ordering of our Conversations, in respect of our carriage towards Others.
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and will not suffer us to be (I say not just, but even) so much as reasonable. Like some broken Merchants, that drive their Creditors to low Compositions for great Sums, but call hard upon their poor Neighbours for petty reckonings that stand uncrost in the Book:
and will not suffer us to be (I say not just, but even) so much as reasonable. Like Some broken Merchant's, that drive their Creditors to low Compositions for great Sums, but call hard upon their poor Neighbours for Petty reckonings that stand uncrost in the Book:
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or the Evil Servant in the Parable, Mat. 18, who having craved his Masters forbearance for a very vast Sum, went presently and shook his fellowservant by the throat for a trifle:
or the Evil Servant in the Parable, Mathew 18, who having craved his Masters forbearance for a very vast Sum, went presently and shook his fellowservant by the throat for a trifle:
We care not how much honour cometh to our selves from others, how little goeth from our selves to others. Nay you shall observe it, (and the reason of it is manifest; for the same pride that maketh men over-prize themselves, maketh them also undervalue their brethren:) you shall observe it, I say, that those very men that stand most upon the terms of bitterness, and look for most respect from those that are below them, are ever the slackest in giving to those that are above them their due honour. Who so forward (generally) to set bounds, and to give Law to the higher powers, as those very men, that exercise the most unbounded and unlimited tyranny, among their poor neighbours and underlings, crowing over them without all mercy, and beyond all reason;
We care not how much honour comes to our selves from Others, how little Goes from our selves to Others. Nay you shall observe it, (and the reason of it is manifest; for the same pride that makes men overprize themselves, makes them also undervalue their brothers:) you shall observe it, I say, that those very men that stand most upon the terms of bitterness, and look for most respect from those that Are below them, Are ever the slackest in giving to those that Are above them their due honour. Who so forward (generally) to Set bounds, and to give Law to the higher Powers, as those very men, that exercise the most unbounded and unlimited tyranny, among their poor neighbours and underlings, crowing over them without all mercy, and beyond all reason;
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For qui sibi nequam, cui bonus? He that is wretchless of his own honour, there is no great fear that he will be over careful of doing his neighbour right in giving him his.
For qui sibi nequam, cui bonus? He that is wretchless of his own honour, there is no great Fear that he will be over careful of doing his neighbour right in giving him his.
and good luck may he have with his honour. Provided always, that he be withal sure of these two things: First, that he take no more than his due; for this is but just: and then, that he be as willing to give, as to take; for that is but equal. He that doth otherwise, is partial, and unreasonable.
and good luck may he have with his honour. Provided always, that he be withal sure of these two things: First, that he take no more than his due; for this is but just: and then, that he be as willing to give, as to take; for that is but equal. He that does otherwise, is partial, and unreasonable.
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Natural and Personal. The Natural excellency is that, whereby man excelleth other creatures: Personal that whereby one man excelleth another. 13. Of the Natural first:
Natural and Personal. The Natural excellency is that, whereby man excels other creatures: Personal that whereby one man excels Another. 13. Of the Natural First:
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And this excellency, being it was put upon the whole species of mankind, is therefore to be found in all men; and that alike: so as in this respect, all men are honourable, and all alike honourable. Thou that comparing thy self with thy poorer Brother, thinkest thy self the better man, and so despisest him:
And this excellency, being it was put upon the Whole species of mankind, is Therefore to be found in all men; and that alike: so as in this respect, all men Are honourable, and all alike honourable. Thou that comparing thy self with thy Poorer Brother, Thinkest thy self the better man, and so Despisest him:
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And where is the difference? Well then, here is the first honour we owe to all men, even as they are men, and that without all either exception (none to be excluded ) or differences (none to be preferred ) viz. this, That we despise no man, but that as much as lieth in us we preserve the being, and advance the well-being of every man:
And where is the difference? Well then, Here is the First honour we owe to all men, even as they Are men, and that without all either exception (none to be excluded) or differences (none to be preferred) viz. this, That we despise no man, but that as much as lies in us we preserve the being, and advance the well-being of every man:
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As when a piece of base metal is coyned with the Kings stamp, and made current by his Edict; no man may thenceforth presume either to refuse it in pay,
As when a piece of base metal is coined with the Kings stamp, and made current by his Edict; no man may thenceforth presume either to refuse it in pay,
how precious he would have him to be in our eyes and esteem, (according as you shall find the tenour of the Edict in Gen. 9. At the hand of every mans brother will I require the life of man;
how precious he would have him to be in our eyes and esteem, (according as you shall find the tenor of the Edict in Gen. 9. At the hand of every men brother will I require the life of man;
and speaking evil of Dignities with their mouths, and kicking against Authority with their heels. No matter what shews and professions men make of I know not what respect and observance; (They honour the King and the Church, and are in charity with all the World:
and speaking evil of Dignities with their mouths, and kicking against authority with their heels. No matter what shows and professions men make of I know not what respect and observance; (They honour the King and the Church, and Are in charity with all the World:
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The contumelious usage of the Image, is in common construction ever understood as a dishonour meant to the Prototype: upon which consideration it was, that the Romans, when they meant to set a mark of publick disgrace or dishonour upon any eminent person, did manifest their such intention, by throwing down, breaking, trampling upon, or doing some other like disgrace unto their statues or pictures.
The contumelious usage of the Image, is in Common construction ever understood as a dishonour meant to the Prototype: upon which consideration it was, that the Roman, when they meant to Set a mark of public disgrace or dishonour upon any eminent person, did manifest their such intention, by throwing down, breaking, trampling upon, or doing Some other like disgrace unto their statues or pictures.
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And Solomon in sundry places interpreteth all acts of oppressing, mocking, or otherwise dèspising our neighbours, not without a strong reflection upon God himself;
And Solomon in sundry places interpreteth all acts of oppressing, mocking, or otherwise dèspising our neighbours, not without a strong reflection upon God himself;
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And that in regard of Gods free distribution of several gifts, and offices, and callings to several men with admirable variety, and with no less admirable wisdom. Alius sic, Alius vero sic:
And that in regard of God's free distribution of several Gifts, and Offices, and callings to several men with admirable variety, and with no less admirable Wisdom. Alius sic, Alius vero sic:
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Even as the members of the natural body, besides life (which is common to them all) have also their several abilities, functions and operations, with much different variety each from other:
Even as the members of the natural body, beside life (which is Common to them all) have also their several abilities, functions and operations, with much different variety each from other:
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And as the members according to those differences are differently honoured (one kind of honour belonging to the head, another to the hand, another to the feet, and so to the rest, according as they are some more, some less honourable: ) so in the World men receive different honours according to their different capacities;
And as the members according to those differences Are differently honoured (one kind of honour belonging to the head, Another to the hand, Another to the feet, and so to the rest, according as they Are Some more, Some less honourable:) so in the World men receive different honours according to their different capacities;
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It is an observation of some Divines, that there is some Image of God (though I think it were better to call it Vestigium or Umbra, than Imago; a shadow rather than Image; some weak representation and dark resemblance (they mean) in Kings of his absolute Soveraignty, in Iudges and Magistrates of his Iustice, in Priests of his Holiness, in Old men of his Eternity, in Parents of his Causality, in Counsellors of Wisdom, in Learned men of his Knowledge, in Artificers, and Labourers of his operative Power, &c. A conceit to my understannig,
It is an observation of Some Divines, that there is Some Image of God (though I think it were better to call it Vestigium or Umbra, than Imago; a shadow rather than Image; Some weak representation and dark resemblance (they mean) in Kings of his absolute Sovereignty, in Judges and Magistrates of his justice, in Priests of his Holiness, in Old men of his Eternity, in Parents of his Causality, in Counsellors of Wisdom, in Learned men of his Knowledge, in Artificers, and Labourers of his operative Power, etc. A conceit to my understannig,
neither so light as to be rejected for a meer fancy; neither yet so solid, as to build a firm conclusion upon, to satisfie either judgment or conscience. But whether that conceit stand or fall; certain it is howsoever, that it is Gods stamp alone that setteth a value upon all humane Excellency, whether Natural or Personal, and thereby rendreth it honorable. For whether we consider mens Personal Excellencies, quoad statum & gradum, according to their different particular places, callings and conditions;
neither so Light as to be rejected for a mere fancy; neither yet so solid, as to built a firm conclusion upon, to satisfy either judgement or conscience. But whither that conceit stand or fallen; certain it is howsoever, that it is God's stamp alone that sets a valve upon all humane Excellency, whither Natural or Personal, and thereby rendereth it honourable. For whither we Consider men's Personal Excellencies, quoad Statum & Gradum, according to their different particular places, callings and conditions;
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still they have their rise meerly from Gods gracious distributions; who hath put them into those places by his all-ruling providence, and imparted those graces to them by his powerful dispensation. Sith therefore not the meanest man in the World but hath received from God some Personal Excellency in some kind or other,
still they have their rise merely from God's gracious distributions; who hath put them into those places by his All-ruling providence, and imparted those graces to them by his powerful Dispensation. Sith Therefore not the Meanest man in the World but hath received from God Some Personal Excellency in Some kind or other,
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and so they not to be despised, but as less honorable members to be therefore rather the more carefully and tenderly respected) there ought to be therefore given to every man,
and so they not to be despised, but as less honourable members to be Therefore rather the more carefully and tenderly respected) there ought to be Therefore given to every man,
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even the very meanest, some kind and degree of respect and honour, proportionable to that excellency. And thus in regard of the Image of God shining both in their nature and persons, we are tied in Religion, to honour all men.
even the very Meanest, Some kind and degree of respect and honour, proportionable to that excellency. And thus in regard of the Image of God shining both in their nature and Persons, we Are tied in Religion, to honour all men.
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at least not as they ought to do? No, not their known Superiours? But how much less then their Equals or Inferiours? Despising Governments in their hearts,
At least not as they ought to do? No, not their known Superiors? But how much less then their Equals or Inferiors? Despising Governments in their hearts,
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and repine at what they cannot avoid? Or how the Minister, that grudge him the portion, which if not by the Ordinance of God (for that they think will bear a dispute) yet without all contradiction is setled upon him by the same (and therefore by as strong a) title as they hold their own inheritance by,
and repine At what they cannot avoid? Or how the Minister, that grudge him the portion, which if not by the Ordinance of God (for that they think will bear a dispute) yet without all contradiction is settled upon him by the same (and Therefore by as strong a) title as they hold their own inheritance by,
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and are ever studying to find out new devices and quillets to put him beside it? Or how their Equals, that, to get aloft, depress their brethren by odious comparisons, or (which is worse) disparage them by false suggestions? Or how their Inferiours, that trample them under their feet,
and Are ever studying to find out new devices and quillets to put him beside it? Or how their Equals, that, to get aloft, depress their brothers by odious comparisons, or (which is Worse) disparage them by false suggestions? Or how their Inferiors, that trample them under their feet,
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16. There are others secondly, that may perhaps be perswaded to yield some honour to their betters; (that may be but reason:) but that they should be bound to honour those that are not so good men as themselves,
16. There Are Others secondly, that may perhaps be persuaded to yield Some honour to their betters; (that may be but reason:) but that they should be bound to honour those that Are not so good men as themselves,
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Take heed that ye despise not one of these little ones, (Mat. 18.) there is a kind of honour (it seemeth) due to the little ones; and they may not be despised. The poor mans wisdom is despised, saith the Preacher, Eccles. 9. He saith it is so;
Take heed that you despise not one of these little ones, (Mathew 18.) there is a kind of honour (it seems) due to the little ones; and they may not be despised. The poor men Wisdom is despised, Says the Preacher, Eccles. 9. He Says it is so;
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and so it is but too often, through the pride of the great and wealthy, (as it is said in the Psalm, Our soul is filled with the scornful reproof of the wealthy,
and so it is but too often, through the pride of the great and wealthy, (as it is said in the Psalm, Our soul is filled with the scornful reproof of the wealthy,
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Iobs carriage was otherwise, in so far that he disavoweth it, and protesteth against it utterly [ If I did despise the cause of my man-servant, or of my maid servant,
Jobs carriage was otherwise, in so Far that he disavoweth it, and protesteth against it utterly [ If I did despise the cause of my manservant, or of my maid servant,
The greatest subject in the land need not think it any disparagement to him to give a just respect to a very mean person; if he will but remember, that it is the duty even of the King himself, to vouchsafe that honour to the poorest beggar within his Realm as to protect him from violence,
The greatest Subject in the land need not think it any disparagement to him to give a just respect to a very mean person; if he will but Remember, that it is the duty even of the King himself, to vouchsafe that honour to the Poorest beggar within his Realm as to Pact him from violence,
17. And yet behold a greater than Iob, (although, I take it, he was a King too within his own Territories) a greater than any of the great Kings of the earth, ready to teach us this duty by his example; even our Lord Iesus Christ: and the same mind should be in us, that was in him.
17. And yet behold a greater than Job, (although, I take it, he was a King too within his own Territories) a greater than any of the great Kings of the earth, ready to teach us this duty by his Exampl; even our Lord Iesus christ: and the same mind should be in us, that was in him.
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And what was that? He was pleased so far to honour us, (base, sinful, unworthy Creatures as we were) as for our sakes to lay aside his own greatness, emptying and divesting himself of glory and Majesty, making himself of no reputation, and taking upon him the form of a Servant.
And what was that? He was pleased so Far to honour us, (base, sinful, unworthy Creatures as we were) as for our sakes to lay aside his own greatness, emptying and divesting himself of glory and Majesty, making himself of no reputation, and taking upon him the from of a Servant.
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Ill do they follow either his Example, or his Apostles Doctrine here, who think themselves too good to condescend to men of low estate, by doing them any office of service or respect;
Ill do they follow either his Exampl, or his Apostles Doctrine Here, who think themselves too good to condescend to men of low estate, by doing them any office of service or respect;
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And they, who look another way in the day of their brothers distress; as the Priest and Levite passed by the wounded man in the Parable, without regard:
And they, who look Another Way in the day of their Brother's distress; as the Priest and Levite passed by the wounded man in the Parable, without regard:
And (not to multiply particulars) all they, who having power and opportunity thereunto, neglect either to reward those that have worth in them, according to their merit; or to protect those that are wronged, according to their innocency; or to relieve those that are in want, according to their necessity.
And (not to multiply particulars) all they, who having power and opportunity thereunto, neglect either to reward those that have worth in them, according to their merit; or to Pact those that Are wronged, according to their innocency; or to relieve those that Are in want, according to their necessity.
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18. There are a third sort, that corrupt a good Text with an ill gloss; by putting in a conditional limitation: like the botching in of a course shred into a fin• garment; as thus.
18. There Are a third sort, that corrupt a good Text with an ill gloss; by putting in a conditional limitation: like the botching in of a course shred into a fin• garment; as thus.
The Magistrate shall have his Tribute, the Minister his Tyth•, and so every other man his due honour; if so be he carry himself worthily, and as he ought to do in his place,
The Magistrate shall have his Tribute, the Minister his Tyth•, and so every other man his due honour; if so be he carry himself worthily, and as he ought to do in his place,
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19. But secondly, how durst thou distinguish where the Law distinguishes not? Where God commandeth, he looketh to be answered with obedience: and dost thou think to come off with subtilties and distinctions? The Precept here in the Text is plain and peremptory;
19. But secondly, how durst thou distinguish where the Law Distinguishes not? Where God commands, he looks to be answered with Obedience: and dost thou think to come off with subtleties and Distinctions? The Precept Here in the Text is plain and peremptory;
admitteth no Equivocation, Exception, or Reservation: suggesteth nothing that should make it reasonable to restrain the Universality expressed therein by any such limitation: and therefore will not endure to be eluded with any forced Gloss.
admitteth no Equivocation, Exception, or Reservation: suggests nothing that should make it reasonable to restrain the Universality expressed therein by any such limitation: and Therefore will not endure to be eluded with any forced Gloss.
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Such Masters sure could challenge no great honour from their servants titulo m•rit•, and as by way of desert: But yet there belonged to them j•• dominii, and by vertue of their Mastership, the honour of Obedience and Subjection. Which honour, due unto them by that right, they had a good title to:
Such Masters sure could challenge no great honour from their Servants Titulo m•rit•, and as by Way of desert: But yet there belonged to them j•• Dominii, and by virtue of their Mastership, the honour of obedience and Subjection. Which honour, due unto them by that right, they had a good title to:
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21. But tell me fourthly in good earnest, dost thou believe, that another mans neglect of his duty can discharge thee from the obligation of thine? — dic Quintiliane colorem.
21. But tell me fourthly in good earnest, dost thou believe, that Another men neglect of his duty can discharge thee from the obligation of thine? — Die Quintilian colorem.
Canst thou produce any publick Law, or private Contract, or sound Reason, whereon to ground; or but handsom Colour, wherewith to varnish such an imagination? Fac quodtuum est: do thou thy part therefore,
Canst thou produce any public Law, or private Contract, or found Reason, whereon to ground; or but handsome Colour, wherewith to varnish such an imagination? Fac quodtuum est: do thou thy part Therefore,
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dost thou not observe that thou art still unjust by thy own confession? For where place and merit concur, there is a double honour due: ( The Elders that rule well are worthy of double honour, 1 Tim. 5.) There is one honour due to the place, and another to merit. He that is in the place, though without desert, is yet worthy of a single honour, for his place sake:
dost thou not observe that thou art still unjust by thy own Confessi? For where place and merit concur, there is a double honour due: (The Elders that Rule well Are worthy of double honour, 1 Tim. 5.) There is one honour due to the place, and Another to merit. He that is in the place, though without desert, is yet worthy of a single honour, for his place sake:
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But if he deserve well in his place, by rightly discharging his duty therein, he is then worthy of a double honour; and justice requireth he should have that too.
But if he deserve well in his place, by rightly discharging his duty therein, he is then worthy of a double honour; and Justice requires he should have that too.
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having purposely omitted sundry things that occurred to my meditations herein, and contracted the rest, that I might have time to speak something to the latter Precept also.
having purposely omitted sundry things that occurred to my meditations herein, and contracted the rest, that I might have time to speak something to the latter Precept also.
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Love the brotherhood. To which I now pass, hoping to dispatch it with convenient brevity: observing the same method, as before, Quid nominis, Quid juris, Quid facti; What we are to do;
Love the brotherhood. To which I now pass, hoping to dispatch it with convenient brevity: observing the same method, as before, Quid Nominis, Quid Juris, Quid facti; What we Are to do;
26. So then, Brethren (in the Apostolical use of the word) are Christians: and the Brotherhood the whole Society of Christian men, the systeme and body of the whole visible Church of Christ.
26. So then, Brothers (in the Apostolical use of the word) Are Christians: and the Brotherhood the Whole Society of Christian men, the system and body of the Whole visible Church of christ.
I say the visible Church: because there is indeed another Brotherhood more excellent than this whereof we now speak, consisting of such only as shall undoubtedly inherit salvation;
I say the visible Church: Because there is indeed Another Brotherhood more excellent than this whereof we now speak, consisting of such only as shall undoubtedly inherit salvation;
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First, a Brotherhood of Nature, by propagation from the loins of Adam as we are men: and secondly a Brotherhood of Grace, by profession of the faith of Christ, as we are Christian men ▪ As men, we are members of that great body, the World: and so all men that live within the compass of the World are Brethren, by a more general communion of Nature. As Christians we are members of that mystical body, the Church: and so all Christian men that live within the compass of the Church are Brethren, by a more peculiar Communion of Faith. And as the Moral Law bindeth us to love all men as our Brethren, and partakers with us of the same common Nature in Adam: so the Evangelical Law bindeth to love all Christians as our Brethren, and partakers with us of the same common faith in Christ.
First, a Brotherhood of Nature, by propagation from the loins of Adam as we Are men: and secondly a Brotherhood of Grace, by profession of the faith of christ, as we Are Christian men ▪ As men, we Are members of that great body, the World: and so all men that live within the compass of the World Are Brothers, by a more general communion of Nature. As Christians we Are members of that mystical body, the Church: and so all Christian men that live within the compass of the Church Are Brothers, by a more peculiar Communion of Faith. And as the Moral Law binds us to love all men as our Brothers, and partakers with us of the same Common Nature in Adam: so the Evangelical Law binds to love all Christians as our Brothers, and partakers with us of the same Common faith in christ.
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to signifie a Professor of the Christian Faith and Religion, in opposition to heathen men and unbelievers. The name of Christian, though of commonest use and longest continuance, was yet but of a latter date; taken up first at Antioch, as we find Acts 11. whereas believers were before usually called Disciples; and no less usually, both before and since, Brethren. You shall read very often in the Acts, and Epistles of the holy Apostles,
to signify a Professor of the Christian Faith and Religion, in opposition to heathen men and unbelievers. The name of Christian, though of Commonest use and longest Continuance, was yet but of a latter date; taken up First At Antioch, as we find Acts 11. whereas believers were before usually called Disciples; and no less usually, both before and since, Brothers. You shall read very often in the Acts, and Epistles of the holy Apostles,
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How the Brethren assembled together to hear the Gospel preached, to receive the Sacrament, and to consult about the affairs of the Church. How the Apostles, as they went from place to place, to plant and water the Churches, in their progress every where visited the Brethren: at their first coming to any place, saluting the Brethren; during their abode there, confirming the Brethren; at their departure thence, taking leave of the Brethren. How Collections were made for relief of the Brethren; and those sent into Iudea from other parts by the hands of the Brethren, &c. St. Paul opposeth the Brethren, to them that are without; and so includeth all that are within the Church.
How the Brothers assembled together to hear the Gospel preached, to receive the Sacrament, and to consult about the affairs of the Church. How the Apostles, as they went from place to place, to plant and water the Churches, in their progress every where visited the Brothers: At their First coming to any place, saluting the Brothers; during their Abided there, confirming the Brothers; At their departure thence, taking leave of the Brothers. How Collections were made for relief of the Brothers; and those sent into Iudea from other parts by the hands of the Brothers, etc. Saint Paul Opposeth the Brothers, to them that Are without; and so includeth all that Are within the Church.
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What have I to do to judge them that are without? 1 Cor. 5. As if he had said, Christ sent me an Apostle and Minister of the Churches; and therefore I meddle not but with those that are within the Pale of the Church:
What have I to do to judge them that Are without? 1 Cor. 5. As if he had said, christ sent me an Apostle and Minister of the Churches; and Therefore I meddle not but with those that Are within the Pale of the Church:
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But saith he, if any man that is within the Christian Church, any man that is called a Brother, be a Fornicator, or Drunkard, or Rayler, or otherwise stain his holy Profession by scandalous living; I know how to deal with him:
But Says he, if any man that is within the Christian Church, any man that is called a Brother, be a Fornicator, or Drunkard, or Railer, or otherwise stain his holy Profession by scandalous living; I know how to deal with him:
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let the Censures of the Church be laid upon him, let him be cast out of the Assemblies of the Brethren, that he may be thereby brought to shame and repentance.
let the Censures of the Church be laid upon him, let him be cast out of the Assemblies of the Brothers, that he may be thereby brought to shame and Repentance.
called by some of the Ancients, The Church of Gods Elect, and by some later Writers, The invisible Church. And truly this Brotherhood would (under God) deserve the highest room in our affections; could we with any certainty discern who were of it, and who not.
called by Some of the Ancients, The Church of God's Elect, and by Some later Writers, The invisible Church. And truly this Brotherhood would (under God) deserve the highest room in our affections; could we with any certainty discern who were of it, and who not.
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But because the fan is not in our hand, to winnow the chaff from the wheat, (Dominus novit ) The Lord only knoweth who are his, by those secret Characters of Grace and Perseverance, which no eye of man is able to discern in another, (nor perhaps in himself infallibly: ) we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernable to us, by the plain and legible Characters of Baptism and outward Profession. So that whosoever abideth in areâ Domini, and liveth in the Communion of the visible Church, being baptized into Christ, and professing the Name of Christ: (let him prove as it falleth out, chaff, or light corn, or wheat, when the Lord shall come with his fan to purge his floor: ) yet in the mean time so long as he lieth in the heap and upon the floor; We must own him for a Christian, and take him as one of the Brotherhood, and as such an one love him.
But Because the fan is not in our hand, to winnow the chaff from the wheat, (Dominus Novit) The Lord only Knoweth who Are his, by those secret Characters of Grace and Perseverance, which no eye of man is able to discern in Another, (nor perhaps in himself infallibly:) we Are Therefore for the discharge of our duty to look At the Brotherhood so Far as it is discernible to us, by the plain and legible Characters of Baptism and outward Profession. So that whosoever Abideth in areâ Domini, and lives in the Communion of the visible Church, being baptised into christ, and professing the Name of christ: (let him prove as it falls out, chaff, or Light corn, or wheat, when the Lord shall come with his fan to purge his floor:) yet in the mean time so long as he lies in the heap and upon the floor; We must own him for a Christian, and take him as one of the Brotherhood, and as such an one love him.
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according to Aristotle's description of it, NONLATINALPHABET, &c. Affect us cordis, and Effect us operis. The inward affection of the heart, in wishing to him we love all good: and the outward manifestation of that affection by our deed as occasion is offered, in being ready to our power to do him any good. The heart is the root and the seat of all true love: and there we must begin;
according to Aristotle's description of it,, etc. Affect us Cordis, and Effect us operis. The inward affection of the heart, in wishing to him we love all good: and the outward manifestation of that affection by our deed as occasion is offered, in being ready to our power to do him any good. The heart is the root and the seat of all true love: and there we must begin;
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NONLATINALPHABET, unfained love of the brethren, 1 Pet. 1. Love out of a pure heart, 1 Tim. 1. Love without dissimulation, Rom. 12. 28. Of which inward affection the outward deed is the best discoverer:
, unfeigned love of the brothers, 1 Pet. 1. Love out of a pure heart, 1 Tim. 1. Love without dissimulation, Rom. 12. 28. Of which inward affection the outward deed is the best discoverer:
Probatio delectionis, exhibitio est operis. Good works are the best demonstrations, as of true Faith, so of true love. Where there is life and heat, there will be action. There is no life then in that Faith, (St. Iames calleth it plainly a dead Faith, Iam. 2.) nor heat in that Love, (according to that expression, Mat. 24. The Love of many shall wax cold:
Probation delectionis, exhibitio est operis. Good works Are the best demonstrations, as of true Faith, so of true love. Where there is life and heat, there will be actium. There is no life then in that Faith, (Saint James calls it plainly a dead Faith, Iam. 2.) nor heat in that Love, (according to that expression, Mathew 24. The Love of many shall wax cold:
) that doth not put forth it self in the works of righteousness and mercy. He then loveth not the Brotherhood indeed, whatsoever he pretend, or at least not in so gracious a measure as he should endeavour after;
) that does not put forth it self in the works of righteousness and mercy. He then loves not the Brotherhood indeed, whatsoever he pretend, or At least not in so gracious a measure as he should endeavour After;
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That is not willing to do them all possible services, according to the urgency of their occasions, and the just exigence of circumstances, with his countenance, with his advice, with his pains, with his purse, yea,
That is not willing to do them all possible services, according to the urgency of their occasions, and the just exigence of Circumstances, with his countenance, with his Advice, with his pains, with his purse, yea,
This is the Non ultra: farther than this we cannot go in the expressing of our love; ( Greater love than this hath no man, that a man lay down his life for his friend:
This is the Non ultra: farther than this we cannot go in the expressing of our love; (Greater love than this hath no man, that a man lay down his life for his friend:
because he laid down his life for us: and we ought to lay down our lives for the brethren, 1 Joh. 3. 29. To recollect the Premises, and to give you the full meaning of the Precept at once.
Because he laid down his life for us: and we ought to lay down our lives for the brothers, 1 John 3. 29. To recollect the Premises, and to give you the full meaning of the Precept At once.
To love the Brotherhood, is as much as to bear a special affection to all Christians more then to Heathe•s; and to manifest the same proportionably, by performing all loving offices to them, upon every fit occasion to the utmost of our powers.
To love the Brotherhood, is as much as to bear a special affection to all Christians more then to Heathe•s; and to manifest the same proportionably, by performing all loving Offices to them, upon every fit occasion to the utmost of our Powers.
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A duty of such importance, that our Apostle, though here in the Text he do but only name it in the bunch among other duties: yet afterwards in this Epistle seemeth to require it in a more special manner,
A duty of such importance, that our Apostle, though Here in the Text he do but only name it in the bunch among other duties: yet afterwards in this Epistle seems to require it in a more special manner,
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and after a sort above other duties, (Above all things have •ervent charity among your selves, Chap. 4.) And St. Iohn upon the performance here of hangeth one of the strongest assurances we can have of our being in Christ. ( We know that we are passed from death to life,
and After a sort above other duties, (Above all things have •ervent charity among your selves, Chap. 4.) And Saint John upon the performance Here of hangs one of the Strongest assurances we can have of our being in christ. (We know that we Are passed from death to life,
Goodness and Nearness. First, we must love the Brotherhood for their goodness. All goodness is lovely. There groweth a Love due to every creature of God from this, that every creature of God is good:
goodness and Nearness. First, we must love the Brotherhood for their Goodness. All Goodness is lovely. There grows a Love due to every creature of God from this, that every creature of God is good:
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Some goodness God hath communicated to every thing to which he gave a being: as a beam of that incomprehensible light, and a drop of that infinite Ocean of goodness, which he himself is.
some Goodness God hath communicated to every thing to which he gave a being: as a beam of that incomprehensible Light, and a drop of that infinite Ocean of Goodness, which he himself is.
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yet is to be loved even for those parts, because they are good. He that hath but good moralities only, leading a civil life, though without any probable evidences of grace appearing in him, is yet to be loved of us,
yet is to be loved even for those parts, Because they Are good. He that hath but good moralities only, leading a civil life, though without any probable evidences of grace appearing in him, is yet to be loved of us,
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But he that goeth higher, and by the goodness of his conversation sheweth forth (so far as we can judge) the graciousness of his heart, deserveth by so much an higher room in our affections,
But he that Goes higher, and by the Goodness of his Conversation shows forth (so Far as we can judge) the graciousness of his heart, deserveth by so much an higher room in our affections,
than either of the former, by how much Grace exceedeth in goodness both Nature and Morality. Sith then there is a special goodness in the Brethren (quatenùs such) in regard of that most holy faith which they profess,
than either of the former, by how much Grace exceeds in Goodness both Nature and Morality. Sith then there is a special Goodness in the Brothers (quatenùs such) in regard of that most holy faith which they profess,
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we are therefore bound to love them with a special affection, and that eo nomine under that consideration as they are brethren, over and above that general love with which we are bound to love them as men; or that which belongeth to them as men of parts, or as Civil men.
we Are Therefore bound to love them with a special affection, and that eo nomine under that consideration as they Are brothers, over and above that general love with which we Are bound to love them as men; or that which belongeth to them as men of parts, or as Civil men.
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and with so many and strong ties, as the fraternity of Christians in the Communion of Saints, which is the Brotherhood in the Text. In which one brotherhood, it is not easie to reckon how many brotherhoods are contained: Behold some of many.
and with so many and strong ties, as the fraternity of Christians in the Communion of Saints, which is the Brotherhood in the Text. In which one brotherhood, it is not easy to reckon how many brotherhoods Are contained: Behold Some of many.
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First, we are Brethren by propagation; and that ab utroque parente: NONLATINALPHABET as well as NONLATINALPHABET. Children of the one Eternal God, the common father of us all;
First, we Are Brothers by propagation; and that ab utroque parent: as well as. Children of the one Eternal God, the Common father of us all;
the first-born among many brethren, the lively Image of his Fathers Person, and indeed the Foundation of the whole Brotherhood: for we are all (as many of us as have been baptized into Christ) the children of God by faith in Christ Iesus;
the firstborn among many brothers, the lively Image of his Father's Person, and indeed the Foundation of the Whole Brotherhood: for we Are all (as many of us as have been baptised into christ) the children of God by faith in christ Iesus;
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Therefore as Ioseph loved Benjamin, his brother of the whole blood, more affectionately than the other ten that were his brethren but by the fathers side only:
Therefore as Ioseph loved Benjamin, his brother of the Whole blood, more affectionately than the other ten that were his brothers but by the Father's side only:
so we ought with a more special affection to love those that are also the Sons of our mother the Church, as Christians; than those that are but the Sons of God, only as Creatures.
so we ought with a more special affection to love those that Are also the Sons of our mother the Church, as Christians; than those that Are but the Sons of God, only as Creatures.
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We are all nursed with the same NONLATINALPHABET the sincere milk of the Word: in the Scriptures of the Old and New Testament, which are ubera matris Ecclesiae; the two breasts, whence we sucked all that wholsom nourishment by which we are grown up to what we are, to that measure of stature of strength, whatsoever it is, that we have in Christ.
We Are all nursed with the same the sincere milk of the Word: in the Scriptures of the Old and New Testament, which Are ubera matris Ecclesiae; the two breasts, whence we sucked all that wholesome nourishment by which we Are grown up to what we Are, to that measure of stature of strength, whatsoever it is, that we have in christ.
They that have been nursed, and brought up together in their childhood, for the most part have their affections so seasoned and setled then, that they love one another the better while they live.
They that have been nursed, and brought up together in their childhood, for the most part have their affections so seasoned and settled then, that they love one Another the better while they live.
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Do we not see men that take the same Oath, pressed to serve in the same Wars, and under the same Captains, Contubernales, and Comrades: how they do not only call Brothers, but hold together as Brothers, and shew themselves marvellous zealous in one anothers behalf;
Do we not see men that take the same Oath, pressed to serve in the same Wars, and under the same Captains, Comrades, and Comrades: how they do not only call Brother's, but hold together as Brother's, and show themselves marvellous zealous in one another's behalf;
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taking their Parts and pawning their credits for them, and sharing their fortunes with them? If one of them have but a little silver in his Purse, his brother shall not want whilst that lasteth.
taking their Parts and pawning their credits for them, and sharing their fortune's with them? If one of them have but a little silver in his Purse, his brother shall not want while that lasteth.
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34. Fourthly, we are Brethren by Co-habitation. We are all of one house and family: not strangers and foreiners, but fellow-Citizens with the Saints, and of the houshold of God.
34. Fourthly, we Are Brothers by Cohabitation. We Are all of one house and family: not Strangers and foreigners, but fellow-Citizens with the Saints, and of the household of God.
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and snarling, and fighting one with another? but a goodly sight ( Ecce quàm bonum! ) when they dwell together in love and unity. Even so, a sad thing it is,
and snarling, and fighting one with Another? but a goodly sighed (Ecce quàm bonum!) when they dwell together in love and unity. Even so, a sad thing it is,
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and very grievous to the soul of every good man, when in the Church, (which is the house of God) Christians that call themselves brethren, fall foul upon one another:
and very grievous to the soul of every good man, when in the Church, (which is the house of God) Christians that call themselves brothers, fallen foul upon one Another:
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when there is nothing done in the house through strife or vain-glory, but such an accord amongst them, that all the brethren are of one mind and judgment;
when there is nothing done in the house through strife or vainglory, but such an accord among them, that all the brothers Are of one mind and judgement;
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and Co-heirs in the state of Glory; all of us having the same joy, and everlasting bliss in expectancy and reversion. For being the Sons of God, we are all heirs; and being brethren, all joynt-heirs, NONLATINALPHABET, of one and the same glorious inheritance reserved for us in the heavens:
and Coheirs in the state of Glory; all of us having the same joy, and everlasting bliss in expectancy and reversion. For being the Sons of God, we Are all Heirs; and being brothers, all Joint heirs,, of one and the same glorious inheritance reserved for us in the heavens:
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which St. Iude therefore calleth, the common salvation. It argueth a base wrangling spirit in us, having such goodly things in reversion; (enough for us all,
which Saint Iude Therefore calls, the Common salvation. It argue a base wrangling Spirit in us, having such goodly things in reversion; (enough for us all,
37. Not but that we may (and in most cases must ) make a difference between one brother and another, in the measure and degree of our Love; according to the different measures and degrees, either of their goodness considered in themselves, or of their nearness in relation to us: those two considerations being (as you heard) the grounds of our Love. So David loved Ionathan as his own soul;
37. Not but that we may (and in most cases must) make a difference between one brother and Another, in the measure and degree of our Love; according to the different measures and Degrees, either of their Goodness considered in themselves, or of their nearness in Relation to us: those two considerations being (as you herd) the grounds of our Love. So David loved Ionathan as his own soul;
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both because he was a good man, and had withal approved himself his trusty friend. Yea, our blessed Saviour himself shewed a more affectionate Love to Iohn, than to any other of his Disciples ( the Disciple whom Iesus loved:
both Because he was a good man, and had withal approved himself his trusty friend. Yea, our blessed Saviour himself showed a more affectionate Love to John, than to any other of his Disciples (the Disciple whom Iesus loved:
and subjection to their Bishop, as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ, out of which there is no Salvation,
and subjection to their Bishop, as a condition so essentially requisite for the qualifying of any person to be a member of that Church of christ, out of which there is no Salvation,
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No reasonable man among us then need make any question, but that we may and ought to bear a greater love unto, and consequently to be readier to do good unto ( Caeteris paribus ) our Countrey-men, our Neighbours, our Kindred, our friends, than to those that are strangers to us,
No reasonable man among us then need make any question, but that we may and ought to bear a greater love unto, and consequently to be Readier to do good unto (Caeteris paribus) our Countrymen, our Neighbours, our Kindred, our Friends, than to those that Are Strangers to us,
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and to shew kindness sooner to a sober, discreet, judicious, peaceable, humble, and otherwise orderly and regular man ( caeteris paribus; ) than to one that is light-headed, or lazy, or turbulent, or proud, or debauched, or heretical, or schismatical.
and to show kindness sooner to a Sobrium, discreet, judicious, peaceable, humble, and otherwise orderly and regular man (caeteris paribus;) than to one that is lightheaded, or lazy, or turbulent, or proud, or debauched, or heretical, or Schismatical.
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for there may such a disparity arise by emergent occasions, as may render a meer stranger, a heathen, a notoriously vicious person, a fitter object of our compassion, help,
for there may such a disparity arise by emergent occasions, as may render a mere stranger, a heathen, a notoriously vicious person, a fitter Object of our compassion, help,
or relief, pro hic & nunc, than the most pious Christian, or our dearest friend or allye. In cases of great extremity, where the necessities of the party importune a present succour, and will admit no delay, C•dat necessitudo necessitati: the former considerations,
or relief, Pro hic & nunc, than the most pious Christian, or our dearest friend or ally. In cases of great extremity, where the necessities of the party importune a present succour, and will admit no Delay, C•dat necessitudo Necessitati: the former considerations,
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whether of Nearness or Goodness, must be waved for the present, and give way to those Necessities. He is most our Neighbour and Brother, in a case of that nature, that standeth in most need of our help:
whither of Nearness or goodness, must be waved for the present, and give Way to those Necessities. He is most our Neighbour and Brother, in a case of that nature, that Stands in most need of our help:
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as our Saviour himself hath clearly resolved it in the case of the wounded Traveller in the Parable, Luke 10. Nor doth this at all contradict what hath been already delivered concerning the preferring the brethren before others, either in the affection of love,
as our Saviour himself hath clearly resolved it in the case of the wounded Traveller in the Parable, Lycia 10. Nor does this At all contradict what hath been already Delivered Concerning the preferring the brothers before Others, either in the affection of love,
it doth not hinder but that the habit or affection of love in the heart, may notwithstanding at the very same time be more strongly carried towards the brother or friend, than towards the enemy or stranger, as every mans own reason, and experience in himself, can tell him.
it does not hinder but that the habit or affection of love in the heart, may notwithstanding At the very same time be more strongly carried towards the brother or friend, than towards the enemy or stranger, as every men own reason, and experience in himself, can tell him.
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And as for the outward acts and offices of love, it is with them, as with the offices of all other vertues and gracious habits or affections: which not binding ad semper (as the graces and habits themselves do) are therefore variable and mutable, as the circumstances by which they must be regulated vary pro hîc & nunc. And therefore the rules given concerning them, must not be punctually and mathematically interpreted;
And as for the outward acts and Offices of love, it is with them, as with the Offices of all other Virtues and gracious habits or affections: which not binding ad semper (as the graces and habits themselves do) Are Therefore variable and mutable, as the Circumstances by which they must be regulated vary Pro hîc & nunc. And Therefore the rules given Concerning them, must not be punctually and mathematically interpreted;
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but prudentially, and rationally: and held (as we use to say in the Schools) communiter, but not universaliter; that is to say, ordinarily and in most cases, where circumstances do not require it should be otherwise;
but prudentially, and rationally: and held (as we use to say in the Schools) Communiter, but not universaliter; that is to say, ordinarily and in most cases, where Circumstances do not require it should be otherwise;
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it may yet be demanded where is this partiality to be found whereof we spake? Or what is it to have the faith of our Lord Iesus Christ with respect of persons? If this putting of a difference in our love between brother and brother, (which we have now allowed of) be not it? I answer;
it may yet be demanded where is this partiality to be found whereof we spoke? Or what is it to have the faith of our Lord Iesus christ with respect of Persons? If this putting of a difference in our love between brother and brother, (which we have now allowed of) be not it? I answer;
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so long as the said difference is taken from other peculiar and just respects, and not from the very condition of Brotherhood it self, or any distinction made therein.
so long as the said difference is taken from other peculiar and just respects, and not from the very condition of Brotherhood it self, or any distinction made therein.
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But here is that evil partiality we are to take heed of, when we restrain the Brotherhood to some one party or society in the Church, such as we think good of,
But Here is that evil partiality we Are to take heed of, when we restrain the Brotherhood to Some one party or society in the Church, such as we think good of,
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and exclude the rest, as if they had no part nor fellowship in this Brotherhood; nor consequently any right to that special affection, wherewith we are to love the Brethren. Which Partiality hath indeed been the very bane of the Churches unity and peace;
and exclude the rest, as if they had no part nor fellowship in this Brotherhood; nor consequently any right to that special affection, wherewith we Are to love the Brothers. Which Partiality hath indeed been the very bane of the Churches unity and peace;
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as that they have inserted a clause to that purpose into the very definition of a Church. So cutting off from this brotherhood, in a manner wholly, all the spacious Churches of Africk and Asia; together with all those both Eastern and Western Churches of Europe also, which dare not submit to so vast a power as the Bishops of Rome pretend to,
as that they have inserted a clause to that purpose into the very definition of a Church. So cutting off from this brotherhood, in a manner wholly, all the spacious Churches of Africa and Asia; together with all those both Eastern and Western Churches of Europe also, which Dare not submit to so vast a power as the Bishops of Room pretend to,
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41. The like Partiality appeareth secondly in our brethren of the Separation. Marvel not that I call them Brethren: though they will by no means own us as such:
41. The like Partiality appears secondly in our brothers of the Separation. Marvel not that I call them Brothers: though they will by no means own us as such:
And in this uncharitableness (such a coincidence there is sometimes of extremes) the Saparatists and the Romanists, consequently to their otherwise most distant Principles, do fully agree;
And in this uncharitableness (such a coincidence there is sometime of extremes) the Saparatists and the Romanists, consequently to their otherwise most distant Principles, do Fully agree;
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But as the Orthodox Fathers did the wayward Donatists then, so we hold it our duty now to account these our uncharitable brethren (as well of the one sort,
But as the Orthodox Father's did the wayward Donatists then, so we hold it our duty now to account these our uncharitable brothers (as well of the one sort,
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42. And it were much to be wished in the third place, that some in our own Church, who have not yet directly denied us to be their Brethren, had not some of the leaven of this Partiality hidden in their breasts.
42. And it were much to be wished in the third place, that Some in our own Church, who have not yet directly denied us to be their Brothers, had not Some of the leaven of this Partiality hidden in their breasts.
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They would hardly else be so much swelled up with an high opinion of themselves, nor so much sowred in their affections towards their brethren: as they bewray themselves to be, by using the terms of Brotherbood, of Profession, of Christianity, the Communion of Saints, the Godly Party, and the like;
They would hardly Else be so much swelled up with an high opinion of themselves, nor so much soured in their affections towards their brothers: as they bewray themselves to be, by using the terms of Brotherhood, of Profession, of Christianity, the Communion of Saints, the Godly Party, and the like;
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As if all but themselves were scarce to be owned, either as Brethren, or Professors, or Christians, or Saints, or Godly men. Who knoweth of what ill consequence, the usage of such appropriating and distinctive titles (that sound so like the Pharisees, I am holier than thou;
As if all but themselves were scarce to be owned, either as Brothers, or Professors, or Christians, or Saints, or Godly men. Who Knoweth of what ill consequence, the usage of such appropriating and distinctive titles (that found so like the Pharisees, I am Holier than thou;
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and warp so much towards a separation ) may prove, and what evil effects they may produce in future? But however, it is not well done of any of us in the mean time, to take up new Forms and Phrases, and to accustom ourselves to a garb of speaking in Scripturelanguage, but in a different notion from that wherein the Scriptures understand it.
and warp so much towards a separation) may prove, and what evil effects they may produce in future? But however, it is not well done of any of us in the mean time, to take up new Forms and Phrases, and to accustom ourselves to a garb of speaking in Scripturelanguage, but in a different notion from that wherein the Scriptures understand it.
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but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren (or any of those other titles of the same extent) to some part only of the Christian Church, to fulfil our Apostles precept here of loving the Brotherhood; according to the true meaning thereof.
but truly to me it seems scarce a possible thing for any man that appropriateth the name of Brothers (or any of those other titles of the same extent) to Some part only of the Christian Church, to fulfil our Apostles precept Here of loving the Brotherhood; according to the true meaning thereof.
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For whom he taketh not in, he must needs leave out: and then he can love them but as those that are without; Perhaps wish them well, pray for their conversion, shew them civil respect, &c. which is no more than he might or would do to a very Iew, Turk or Pagan.
For whom he Takes not in, he must needs leave out: and then he can love them but as those that Are without; Perhaps wish them well, pray for their conversion, show them civil respect, etc. which is no more than he might or would do to a very Iew, Turk or Pagan.
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And let us humbly beseech the God of all grace and peace, to put into our hearts a spirit of Wisdom and Charity, that we may duly both honour and love all men in such sort as becometh us to do:
And let us humbly beseech the God of all grace and peace, to put into our hearts a Spirit of Wisdom and Charity, that we may duly both honour and love all men in such sort as Becometh us to do:
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but especially that we may love and honour him above all, who hath already so loved and honoured us as to make us Christians; and hath further engaged himself by his gracious Promise, to love, honour and reward all those that seek his honour and glory. To whom be all honour and glory ascribed, &c. AD AULAM. The Fourth Sermon.
but especially that we may love and honour him above all, who hath already so loved and honoured us as to make us Christians; and hath further engaged himself by his gracious Promise, to love, honour and reward all those that seek his honour and glory. To whom be all honour and glory ascribed, etc. AD AULAM. The Fourth Sermon.
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Now there are but two things especially, whereon to employ our meditations with profit (to the right knowledge whereof some have therefore reduced the whole body of Divinity:) God, and our selves.
Now there Are but two things especially, whereon to employ our meditations with profit (to the right knowledge whereof Some have Therefore reduced the Whole body of Divinity:) God, and our selves.
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either viâ ascensus, when we begin below, and at our selves, and so build upwards, raising our thoughts higher to the contemplation of God: or viâ descensus, when we begin aloft, and with him,
either viâ ascensus, when we begin below, and At our selves, and so built upward, raising our thoughts higher to the contemplation of God: or viâ descensus, when we begin aloft, and with him,
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That declareth his Glory: this revealeth his Pleasure. That from the beginning of the Psalm, ( The heavens declare the glory of God, &c.) to the end of the sixth verse:
That Declareth his Glory: this Revealeth his Pleasure. That from the beginning of the Psalm, (The heavens declare the glory of God, etc.) to the end of the sixth verse:
3. Hence coming to re••ect upon himself, he hath now use of a third Book; that of his own conscience, wherein are enrolled the principal acts and passages of his whole life:
3. Hence coming to re••ect upon himself, he hath now use of a third Book; that of his own conscience, wherein Are enrolled the principal acts and passages of his Whole life:
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That by a just survey of the particulars therein enregistred, he might observe what proportion he had held in the course of his by-past life, both with that actual obedience, which some other Creatures perform in their kinds,
That by a just survey of the particulars therein enregistered, he might observe what proportion he had held in the course of his bypast life, both with that actual Obedience, which Some other Creatures perform in their Kinds,
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At the very first opening whereof, before he read a line of the particulars, his known sins presenting them in such numberless troops unto his thoughts, besides a world of unknown ones:
At the very First opening whereof, before he read a line of the particulars, his known Sins presenting them in such numberless troops unto his thoughts, beside a world of unknown ones:
as not a little agast to see so large a Roll so full and so thick written ( intus & à tergo; ) he is forced to break out into this passionate acknowledgment, Quis intelligit? What living soul is able to understand all his errors? Who can tell how oft he hath offended? In the next former verse.
as not a little aghast to see so large a Roll so full and so thick written (intus & à tergo;) he is forced to break out into this passionate acknowledgment, Quis intelligit? What living soul is able to understand all his errors? Who can tell how oft he hath offended? In the next former verse.
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4. But quid tristes querimoniae? Misery findeth small ease in bare and barren complaints: it rather craveth real and speedy succour. The Prophet therefore upon the first apprehension of the multitude of his sins, instantly addresseth himself unto God for remedy by Prayer. And his suit therein is double: the one for Mercy, for the time past;
4. But quid tristes querimoniae? Misery finds small ease in bore and barren complaints: it rather craves real and speedy succour. The Prophet Therefore upon the First apprehension of the multitude of his Sins, instantly Addresseth himself unto God for remedy by Prayer. And his suit therein is double: the one for Mercy, for the time past;
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The one that he might be freed from the guilt and defilement of the sins he had hitherto done, known or unknown: ( O cleanse thou me even from my secret sins:
The one that he might be freed from the guilt and defilement of the Sins he had hitherto done, known or unknown: (Oh cleanse thou me even from my secret Sins:
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The other, that he might be preserved from contracting the guilt, or falling under the dominion of any sin thence-forward, especially of any high grievous presumptuous sin, in this thirteenth verse ( keep back — &c. 5. The words then are a Prayer: wherein we may observe distinctly and apart, the Object matter of the Prayer;
The other, that he might be preserved from contracting the guilt, or falling under the dominion of any since thenceforward, especially of any high grievous presumptuous since, in this thirteenth verse (keep back — etc. 5. The words then Are a Prayer: wherein we may observe distinctly and apart, the Object matter of the Prayer;
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the Petitions made concerning that Object; and the Reasons brought to enforce those Petitions. The Particulars in all five. First, and principally, the Object matter of the whole Prayer:
the Petitions made Concerning that Object; and the Reasons brought to enforce those Petitions. The Particulars in all five. First, and principally, the Object matter of the Whole Prayer:
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those sins, concerning and against which the Prayer is made: styled here in our Translations, Presumptuous sins. Secondly, and thirdly, two Petitions concerning those sins:
those Sins, Concerning and against which the Prayer is made: styled Here in our Translations, Presumptuous Sins. Secondly, and Thirdly, two Petitions Concerning those Sins:
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] Fourthly, and fifthly, two Reasons fitted to the aforesaid Petitions. The one fitted to the former Petition, taken from his relative condition, as being one of Gods servants. Of all sorts of men, Presumption is most hateful in a servant; and such am I to thee, O Lord:
] Fourthly, and fifthly, two Reasons fitted to the aforesaid Petitions. The one fitted to the former Petition, taken from his relative condition, as being one of God's Servants. Of all sorts of men, Presumption is most hateful in a servant; and such am I to thee, Oh Lord:
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Keep back thy servant therefore from presumptuous sins. 5. The other Reason fitted to the latter Petition, taken from the benefit he should reap by the grant.
Keep back thy servant Therefore from presumptuous Sins. 5. The other Reason fitted to the latter Petition, taken from the benefit he should reap by the grant.
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If God should please to keep him free from the dominion of those sins, he should not doubt (his many failings otherwise notwithstanding) but by his mercy to stand rectus in curiâ, innocent and upright (through his gracious acceptation) from the great transgression of total and final Apostasie, [ Then shall I be upright,
If God should please to keep him free from the dominion of those Sins, he should not doubt (his many failings otherwise notwithstanding) but by his mercy to stand rectus in curiâ, innocent and upright (through his gracious acceptation) from the great Transgression of total and final Apostasy, [ Then shall I be upright,
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but to insist principally, upon that which is the most principal, to which also (as being the common matter or argument of the whole Verse) they do all in some sort refer,
but to insist principally, upon that which is the most principal, to which also (as being the Common matter or argument of the Whole Verse) they do all in Some sort refer,
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I mean, the Object; here expressed by the name of Presumptuous sins. Wherein I know not how to proceed, more pertinently to the scope of the Text, and profitably to edification; than by making this threefold plain discovery.
I mean, the Object; Here expressed by the name of Presumptuous Sins. Wherein I know not how to proceed, more pertinently to the scope of the Text, and profitably to edification; than by making this threefold plain discovery.
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that we may the sooner learn to know them: Secondly, of their danger; that we may be the more careful to shun them: and Thirdly, of the means of their prevention;
that we may the sooner Learn to know them: Secondly, of their danger; that we may be the more careful to shun them: and Thirdly, of the means of their prevention;
7. Some difference there is in the reading. Which as I may not wholly baulk; for without the clearing of that, all the ensuing discourse might be suspected to labour of impertinency: ) so I shall not long insist upon; for the profit would not countervail the pains.
7. some difference there is in the reading. Which as I may not wholly balk; for without the clearing of that, all the ensuing discourse might be suspected to labour of impertinency:) so I shall not long insist upon; for the profit would not countervail the pains.
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The Septuagint have NONLATINALPHABET, and the Vulgar Latin following them, ab alienis parce — &c. Some of the Fathers, and most of the Expositors of the middle and latter Ages, led (as commonly they are) by one of those Translations, conceive the meaning,
The septuagint have, and the vulgar Latin following them, ab alienis parce — etc. some of the Father's, and most of the Expositors of the middle and latter Ages, led (as commonly they Are) by one of those Translations, conceive the meaning,
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First, because, although that were granted the truer reading ▪ the words might yet without much enforcement bear a construction agreeable to our present intendment:
First, Because, although that were granted the truer reading ▪ the words might yet without much enforcement bear a construction agreeable to our present intendment:
ord, c-acp, cs d vbdr vvn dt jc n-vvg ▪ dt n2 vmd av p-acp d n1 vvb dt n1 j p-acp po12 j n1:
But secondly, and especially, because the mistake in the Greek and Latin Translations grew apparently from the near affinity of Character between the two Hebrew letters NONLATINALPHABET and NONLATINALPHABET which hath occasioned the like mistake in sundry other words, noted in the Hebrew Lexicons: and some also between these very words Zarim and Zadim in other places of Scripture, as well as in this.
But secondly, and especially, Because the mistake in the Greek and Latin Translations grew apparently from the near affinity of Character between the two Hebrew letters and which hath occasioned the like mistake in sundry other words, noted in the Hebrew Lexicons: and Some also between these very words Zarim and zadim in other places of Scripture, as well as in this.
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But since the constant reading in all Copies extant is with Daleth and not Resh; and so not only the old Hebrew Doctors, with the learnedst Expsiotors of this last age,
But since the constant reading in all Copies extant is with Daleth and not Resh; and so not only the old Hebrew Doctors, with the Learnedest Expsiotors of this last age,
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but some of the ancient Fathers also, St. Hierom by name (who was among them all incomparably the best skilled in the Original ) have expounded it:
but Some of the ancient Father's also, Saint Hieronymus by name (who was among them all incomparably the best skilled in the Original) have expounded it:
8. And then the first thing we have to do, is to lay open the Nature of these presumptuous sins: for that is ever the first question, that every man will ask concerning any thing proposed to debate, under any name or notion; What doth that name or word import? To presume then, in the common use and notion of the word with us, importeth ever a kind of confidence or boldness in the Presumer.
8. And then the First thing we have to do, is to lay open the Nature of these presumptuous Sins: for that is ever the First question, that every man will ask Concerning any thing proposed to debate, under any name or notion; What does that name or word import? To presume then, in the Common use and notion of the word with us, imports ever a kind of confidence or boldness in the Presumer.
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He that hath a fast friend, that he thinketh will support him, will sometimes adventure upon an undertaking, which he is not able to go through withal alone,
He that hath a fast friend, that he Thinketh will support him, will sometime adventure upon an undertaking, which he is not able to go through withal alone,
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and that withal he have some good ground for his confidence, (from the consideration of his friends ability, the experience of his love, some former promises on his friends,
and that withal he have Some good ground for his confidence, (from the consideration of his Friends ability, the experience of his love, Some former promises on his Friends,
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or unbefitting things, or to do even lawful things, when there appeareth no great cause why any man should think his friend obliged by the laws of friendship to assist him therein:
or unbefitting things, or to do even lawful things, when there appears no great cause why any man should think his friend obliged by the laws of friendship to assist him therein:
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then is such his presumption a faulty and an evil presumption. And whatsoever may bear the name of a Presumptuous sin in any respect, is some way or other tainted with such an evil irrational presumption.
then is such his presumption a faulty and an evil presumption. And whatsoever may bear the name of a Presumptuous since in any respect, is Some Way or other tainted with such an evil irrational presumption.
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9. But we are further to note, that presumption in the worser sence, and as applied to sin, may be taken either Materially, or Formally. If these terms seem obscure;
9. But we Are further to note, that presumption in the Worse sense, and as applied to since, may be taken either Materially, or Formally. If these terms seem Obscure;
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Taken materially, the sin of presumption is a special kind of sin, distinguished from other species of sins by its proper Object or Matter: when the very matter wherein we sin,
Taken materially, the since of presumption is a special kind of since, distinguished from other species of Sins by its proper Object or Matter: when the very matter wherein we sin,
and whereby we offend God, is Presumption: and so it is a branch of Pride. When a man presuming either upon his own strength, or upon Gods assisting him, undertaketh to do something of himself, not having in himself (by the ordinary course of nature, and the common aid which God affordeth to the actions of his creatures in the ordinary ways of his providence sufficient strength to go through therewithal:
and whereby we offend God, is Presumption: and so it is a branch of Pride. When a man presuming either upon his own strength, or upon God's assisting him, undertaketh to do something of himself, not having in himself (by the ordinary course of nature, and the Common aid which God affords to the actions of his creatures in the ordinary ways of his providence sufficient strength to go through therewithal:
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or expecteth to receive some extraordinary assistance from the Mercy, Power, &c. of God, not having any sufficient ground (either from the general Promises contained in the Scriptures,
or Expects to receive Some extraordinary assistance from the Mercy, Power, etc. of God, not having any sufficient ground (either from the general Promises contained in the Scriptures,
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That lean to their own understandings, as Solomon; That mind high things, and are wise in their own conceits, as St. Paul; That exercise themselves in great matters,
That lean to their own understandings, as Solomon; That mind high things, and Are wise in their own conceits, as Saint Paul; That exercise themselves in great matters,
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All those that perswade themselves they can persist in an holy course without a continual supply of Grace; or that think they can continue in their sins so long as they think good,
All those that persuade themselves they can persist in an holy course without a continual supply of Grace; or that think they can continue in their Sins so long as they think good,
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And all those men, that going on in a wretched course of life, do yet hope they shall find mercy at the hour of death: All those that cast themselves into unnecessary either dangers or temptations, with expectance that God should manifest his extraordinary Power in their preservation:
And all those men, that going on in a wretched course of life, do yet hope they shall find mercy At the hour of death: All those that cast themselves into unnecessary either dangers or temptations, with expectance that God should manifest his extraordinary Power in their preservation:
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and all other like, by presuming too much upon themselves, are guilty of the sin of Presumption: ' 'To omit the Poets, who have set forth the folly of this kind of Presumption in the Fables of Phaethon, and Icarus: A notable example we have of it in the Apostle Peter, (and therein a fair warning for others not to be high-minded, but to fear ), who in the great confidence of his own strength, could not believe his Master (though he knew him to be the God of truth ) when he foretold him he would yield; but still protested, that if all the world should forsake him, yet he would never do it.
and all other like, by presuming too much upon themselves, Are guilty of the since of Presumption: ' To omit the Poets, who have Set forth the folly of this kind of Presumption in the Fables of Phaethon, and Icarus: A notable Exampl we have of it in the Apostle Peter, (and therein a fair warning for Others not to be High-minded, but to Fear), who in the great confidence of his own strength, could not believe his Master (though he knew him to be the God of truth) when he foretold him he would yield; but still protested, that if all the world should forsake him, yet he would never do it.
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sinneth not in so presuming. Such a presumption is a fruit of Faith, and a good presumption: because it hath a sure ground, a double sure ground for failing;
Sinneth not in so presuming. Such a presumption is a fruit of Faith, and a good presumption: Because it hath a sure ground, a double sure ground for failing;
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As a man may with good reason presume upon his Friend, that he will not be wanting to him in any good Office, that by the just Laws of true friendship one friend ought to do for another.
As a man may with good reason presume upon his Friend, that he will not be wanting to him in any good Office, that by the just Laws of true friendship one friend ought to do for Another.
But, as he presumeth too much upon his friend, that careth not into what desperate exigents and dangers he casteth himself, in hope his friend will perpetually redeem him,
But, as he Presumeth too much upon his friend, that Careth not into what desperate exigents and dangers he Cast himself, in hope his friend will perpetually Redeem him,
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yet is it in truth no better than a groundless and a wicked Presumption. Such was the Presumption of those Sons of Sceva, who took upon them (but to their shame and sorrow) to call over them that had evil spirits the name of the Lord Iesus in a form of adjuration, Acts 19. when they had no calling or warrant from God so to do.
yet is it in truth no better than a groundless and a wicked Presumption. Such was the Presumption of those Sons of Sceva, who took upon them (but to their shame and sorrow) to call over them that had evil spirits the name of the Lord Iesus in a from of adjuration, Acts 19. when they had no calling or warrant from God so to do.
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Whence it is, that all Sins are in the Scriptures indefinitely and indifferently called; sometimes Errors, sometimes Infirmities, and sometimes Rebellions.
Whence it is, that all Sins Are in the Scriptures indefinitely and indifferently called; sometime Errors, sometime Infirmities, and sometime Rebellions.
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All those that promise to themselves the End without applying themselves to the means that God hath appointed thereunto; (as to have Learning without Study, Wealth without Industry, Comfort from Children without careful Education, &c. ) forasmuch as they presume upon Gods help without sufficient Warrant, are guilty of the sin of Presumption, taken in the former notion, and Materially.
All those that promise to themselves the End without applying themselves to the means that God hath appointed thereunto; (as to have Learning without Study, Wealth without Industry, Comfort from Children without careful Education, etc.) forasmuch as they presume upon God's help without sufficient Warrant, Are guilty of the since of Presumption, taken in the former notion, and Materially.
12. But I conceive the Presumptuous sins here in the Text to belong clearly to the other notion of the word Presumption, taken formally, and as it importeth (not a distinct kind of sin in it self,
12. But I conceive the Presumptuous Sins Here in the Text to belong clearly to the other notion of the word Presumption, taken formally, and as it imports (not a distinct kind of since in it self,
Theft and Murther, which are sins of special kinds, distinguished either from other by their special and proper Objects; are yet both of them capable of these common differences: inasmuch as either of them may be committed,
Theft and Murder, which Are Sins of special Kinds, distinguished either from other by their special and proper Objects; Are yet both of them capable of these Common differences: inasmuch as either of them may be committed,
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and very useful, and compleat enough without the addition (which some make) of a fourth sort, to wit, Sins of Negligence or Inadvertency; all such sins being easily reducible to some of the former three. The ground of the distinction is laid in the Soul of man;
and very useful, and complete enough without the addition (which Some make) of a fourth sort, to wit, Sins of Negligence or Inadvertency; all such Sins being Easily reducible to Some of the former three. The ground of the distinction is laid in the Soul of man;
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the Understanding, the Will, and the sensual Appetite or Affections. If nothing were amiss in any of these, all our actions issuing thence would be perfect,
the Understanding, the Will, and the sensual Appetite or Affections. If nothing were amiss in any of these, all our actions issuing thence would be perfect,
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Much Blindness and Error in the Understanding; much Rashness and Impetuousness in the Affections; much stubbornness and perversness in the Will: which rendreth our whole lives full of Swervings, Weaknesses, and Rebellions. Yea, by reason of the joynt concurrence of those three faculties in their operations:
Much Blindness and Error in the Understanding; much Rashness and Impetuousness in the Affections; much stubbornness and perverseness in the Will: which rendereth our Whole lives full of Swervings, Weaknesses, and Rebellions. Yea, by reason of the joint concurrence of those three faculties in their operations:
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14. But when we would speak more exactly of these three differences, and so as to distinguish them one from another by their proper appellations: the enquiry must be,
14. But when we would speak more exactly of these three differences, and so as to distinguish them one from Another by their proper appellations: the enquiry must be,
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the sin so done, though possibly it may have in it somewhat both of Infirmity and Presumption withal, is yet properly a Sin of Ignorance. 2. If the main fault be in the affections, through some suddain passion or perturbation of mind;
the since so done, though possibly it may have in it somewhat both of Infirmity and Presumption withal, is yet properly a since of Ignorance. 2. If the main fault be in the affections, through Some sudden passion or perturbation of mind;
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the Sin thence arising, though perhaps joyned with some Ignorance or Presumption withal, is yet properly a sin of Infirmity. 3. But if the Understanding be competently informed with knowledge, and not much blinded or transported with the incursion of any sudden,
the since thence arising, though perhaps joined with Some Ignorance or Presumption withal, is yet properly a since of Infirmity. 3. But if the Understanding be competently informed with knowledge, and not much blinded or transported with the incursion of any sudden,
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the Sin arising from such Wilfulness, though probably not free from all mixture of Ignorance and Infirmity withal, is yet properly a wilful Presumption; such a Presumptuous sin, as we are now in treaty of.
the since arising from such Wilfulness, though probably not free from all mixture of Ignorance and Infirmity withal, is yet properly a wilful Presumption; such a Presumptuous since, as we Are now in treaty of.
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15. Rules are soonest learned, and best remembred, when illustrated with •it Examples. And of such, the rich storehouse of the Scripture affordeth us in each kind, variety and choice enough;
15. Rules Are soonest learned, and best remembered, when illustrated with •it Examples. And of such, the rich storehouse of the Scripture affords us in each kind, variety and choice enough;
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Murthering of the innocent, Abnegation of Christ, Persecution of the Church. Pauls Persecution, a grievous Sin, yet a Sin of Ignorance: Peters denial, a grievous Sin,
Murdering of the innocent, Abnegation of christ, Persecution of the Church. Paul's Persecution, a grievous since, yet a since of Ignorance: Peter's denial, a grievous since,
and posting abroad with Letters into remote quarters, to do all the mischief he could every where, with great fury, as if he had been ma••, breathing out wherever he came nothing but threatnings and slaughter against the Disciples of the Lord.
and posting abroad with Letters into remote quarters, to do all the mischief he could every where, with great fury, as if he had been ma••, breathing out wherever he Come nothing but threatenings and slaughter against the Disciples of the Lord.
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and verily his Will had been good, had it not been misled. But the error was in his Understanding: his Iudgment being not yet actually convinced of the truth of the Christian Religion. He was yet fully perswaded that Iesus was an Impostor,
and verily his Will had been good, had it not been misled. But the error was in his Understanding: his Judgement being not yet actually convinced of the truth of the Christian Religion. He was yet Fully persuaded that Iesus was an Impostor,
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and made that, which otherwise had been zeal, to become Persecution. But however, the first discernable obliquity therein being in the Understanding, that Persecution of his was therefore a Sin of Ignorance: so called,
and made that, which otherwise had been zeal, to become Persecution. But however, the First discernible obliquity therein being in the Understanding, that Persecution of his was Therefore a since of Ignorance: so called,
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Evident it is then, that Peter wanted no nowledge, either of his Masters person, or his own duty: and so no plea left him of Ignorance, either Facti or Iuris. Nor was the fault so much in his Will, as to make it a sin properly of Presumption. For albeit de facto he did deny him when he was put to it,
Evident it is then, that Peter wanted no nowledge, either of his Masters person, or his own duty: and so no plea left him of Ignorance, either Facti or Iuris. Nor was the fault so much in his Will, as to make it a since properly of Presumption. For albeit de facto he did deny him when he was put to it,
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and that with fearful oaths and imprecations; yet was it not done with any prepensed Apostasie, or out of design. Yea, he came rather with a contrary resolution: and he still honoured his Master in his heart, even then when he denied him with his tongue: and as soon as ever the watch word was given him by the second Cock, to prefer to his consideration what he had done, it grieved him sore that he had so done,
and that with fearful Oaths and imprecations; yet was it not done with any prepensed Apostasy, or out of Design. Yea, he Come rather with a contrary resolution: and he still honoured his Master in his heart, even then when he denied him with his tongue: and as soon as ever the watch word was given him by the second Cock, to prefer to his consideration what he had done, it grieved him soar that he had so done,
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A sudden qualm of fear surprising his soul, when he saw his Master so despightfully used before his face, (which made him apprehensive of what hard usage himself might fall under;
A sudden qualm of Fear surprising his soul, when he saw his Master so despitefully used before his face, (which made him apprehensive of what hard usage himself might fallen under;
if he should then and there have owned him) took from him for that time the benefit and use of his reason: and so drew all his thoughts to this one point,
if he should then and there have owned him) took from him for that time the benefit and use of his reason: and so drew all his thoughts to this one point,
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He was no such stranger in the Law of God, as not to know that the wilful murther of an innocent party, such as he also knew Uriah to be, was a most loud crying sin: and therefore nothing surer,
He was no such stranger in the Law of God, as not to know that the wilful murder of an innocent party, such as he also knew Uriah to be, was a most loud crying since: and Therefore nothing Surer,
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than that it was not meerly a sin of Ignorance. Neither yet was it a sin properly of Infirmity: and so capable of that extenuating circumstance, of being done in the heat of Anger, as his uncleanness with Bathsheba was in the heat of Lust (although that extenuation will not be allowed to pass for an excuse there,
than that it was not merely a since of Ignorance. Neither yet was it a since properly of Infirmity: and so capable of that extenuating circumstance, of being done in the heat of Anger, as his uncleanness with Bathsheba was in the heat of Lust (although that extenuation will not be allowed to pass for an excuse there,
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unless in tanto only, and as it standeth in comparison with this fouler crime.) But having time and leisure enough to bethink himself what he was about, he doth it in cool blood, and with much advised deliberation: plotting and contriving this way and that way to perfect his design. He was resolved, whatsoever should become of it, to have it done:
unless in tanto only, and as it Stands in comparison with this Fowler crime.) But having time and leisure enough to bethink himself what he was about, he does it in cool blood, and with much advised deliberation: plotting and contriving this Way and that Way to perfect his Design. He was resolved, whatsoever should become of it, to have it done:
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so as he cannot justly plead Non putâram; And then besides hath time and leisure to advise with himself, to examine the case and every circumstance of it,
so as he cannot justly plead Non putâram; And then beside hath time and leisure to Advice with himself, to examine the case and every circumstance of it,
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And yet when all is done, resolveth contrary to the dictates of his own reason, and the checks of his own Conscience, to go on, to put his wicked intentions into act,
And yet when all is done, resolves contrary to the dictates of his own reason, and the Checks of his own Conscience, to go on, to put his wicked intentions into act,
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I see I should do that, and I know I should do better to do that: but I have a mind rather to this; and therefore I will do this. When we advance our own Wills, not only against the express will of our great God, but even against the clear light of our own Consciences; and are not able, (nor indeed careful ) to give any other reason why we will do this or that,
I see I should do that, and I know I should do better to do that: but I have a mind rather to this; and Therefore I will do this. When we advance our own Wills, not only against the express will of our great God, but even against the clear Light of our own Consciences; and Are not able, (nor indeed careful) to give any other reason why we will do this or that,
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) so making our own will (a piece of no good Logick ) both the Medium and the Conclusion: we do then rush headlong into those sins, from which David here prayeth so earnestly to be with-held (Keep back thy Servant, O Lord, from Presumptuous Sins.
) so making our own will (a piece of no good Logic) both the Medium and the Conclusion: we do then rush headlong into those Sins, from which David Here Prayeth so earnestly to be withheld (Keep back thy Servant, Oh Lord, from Presumptuous Sins.
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Certainly if there were not something in them, more than in ordinary sins, David would not pray against them in such a special manner as here we see he doth: and that in four particulars.
Certainly if there were not something in them, more than in ordinary Sins, David would not pray against them in such a special manner as Here we see he does: and that in four particulars.
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21. First, because those other sins are quotidianae subreptionis, such as the servant of God, though he walk neverso warily, may yetbe (and often is) overtaken with, through incogitancy, and the frequency of such temptations as lie so thick in our way every where, that the most watchful eye cannot alwaies be aware of them all:
21. First, Because those other Sins Are Daily subreptionis, such as the servant of God, though he walk neverso warily, may yetbe (and often is) overtaken with, through incogitancy, and the frequency of such temptations as lie so thick in our Way every where, that the most watchful eye cannot always be aware of them all:
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] As a Traveller in a deep rode, will be choice of his way throughout, to keep himself as clean as he can from bespotting even with mire and dirt: but if he spie a rotten bog, or a deep precipice just before him;
] As a Traveller in a deep road, will be choice of his Way throughout, to keep himself as clean as he can from bespot even with mire and dirt: but if he spy a rotten bog, or a deep precipice just before him;
as he doth here very seasonably and pertinently, [ keep back thy Servant — ] Implying, that these Presumptuous sins are more unbecoming the servant of God, and more unpardonable in him, than those other faults are.
as he does Here very seasonably and pertinently, [ keep back thy Servant — ] Implying, that these Presumptuous Sins Are more unbecoming the servant of God, and more unpardonable in him, than those other Faults Are.
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But it would exceedingly provoke the spirit of the most suffering Master, to see his servant, though but once, to do that which he knew would offend him in a kind of bravery, and out of a sawcy and self-willed Presumption: (as who say, I know it will anger my Master, but all is one for that;
But it would exceedingly provoke the Spirit of the most suffering Master, to see his servant, though but once, to do that which he knew would offend him in a kind of bravery, and out of a saucy and self-willed Presumption: (as who say, I know it will anger my Master, but all is one for that;
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So the servant of God, by one presumptuous sin doth more grieve and exasperate the holy Spirit of his gracious Master, and more highly provoke his just indignation, than by many Ignorances or Negligences.
So the servant of God, by one presumptuous since does more grieve and exasperate the holy Spirit of his gracious Master, and more highly provoke his just Indignation, than by many Ignorances or Negligences.
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and do not exercise Dominion over the enslaved soul, till they have got strength by many and multiplied Acts. But a Presumptuous sin worketh a great alteration in the state of the soul at once, and by one single act advanceth marvellously:
and do not exercise Dominion over the enslaved soul, till they have god strength by many and multiplied Acts. But a Presumptuous since works a great alteration in the state of the soul At once, and by one single act Advanceth marvellously:
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which cutteth off from the offender all possibility of pardon and reconcilement, because it is supposed to be attended with final impenitency; and without penance there is no hope of reconcilement, or place for pardon. David petitioneth to be kept back from these Presumptuous sins, and free from their Dominion, that so he might be upright and innocent from the great transgression.
which cutteth off from the offender all possibility of pardon and reconcilement, Because it is supposed to be attended with final impenitency; and without penance there is no hope of reconcilement, or place for pardon. David petitioneth to be kept back from these Presumptuous Sins, and free from their Dominion, that so he might be upright and innocent from the great Transgression.
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As if these Presumptuous sins did make some nearer approaches to that great transgression: and as if no man could well secure himself against the danger of final impenitency, but by keeping out of the reach of these Presumptuous sins.
As if these Presumptuous Sins did make Some nearer Approaches to that great Transgression: and as if no man could well secure himself against the danger of final impenitency, but by keeping out of the reach of these Presumptuous Sins.
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25. From all these intimations in the Text we may conclude, there is something more in Presumptuous sins, than in sins of Ignorance and Infirmity: the Obliquity greater, and the Danger greater.
25. From all these intimations in the Text we may conclude, there is something more in Presumptuous Sins, than in Sins of Ignorance and Infirmity: the Obliquity greater, and the Danger greater.
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Their Obliquity is best seen in the Cause: their Danger, in the Effects. It hath been cleared already, that Presumptuous sins spring from the perversness of the will, as the most proper and Immediate cause: and it is the will, that hath the chief stroke in all moral actions, torender them good or bad, better or worse. It is a Maxime amongst the Cafuists, Involuntarium minuit de ratione peccati:
Their Obliquity is best seen in the Cause: their Danger, in the Effects. It hath been cleared already, that Presumptuous Sins spring from the perverseness of the will, as the most proper and Immediate cause: and it is the will, that hath the chief stroke in all moral actions, torender them good or bad, better or Worse. It is a Maxim among the Cafuists, Involuntarium minuit de ratione peccati:
So that albeit there be many circumstances, as of Time, Place, Persons, &c. and sundry other respects, especially those of the Matter, and of the End, very considerable for the aggravating, extenuating,
So that albeit there be many Circumstances, as of Time, Place, Persons, etc. and sundry other respects, especially those of the Matter, and of the End, very considerable for the aggravating, extenuating,
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yet the consent of the Will is of so much greater importance than all the rest, that (all other considerations laid aside) every sin is absolutely by so much greater or lesser, by how much it is more or less voluntary. Sithence therefore in sins of Ignorance and Infirmity there is less Wilfulness; the Will being misled in the one by an Error in the Judgment,
yet the consent of the Will is of so much greater importance than all the rest, that (all other considerations laid aside) every sin is absolutely by so much greater or lesser, by how much it is more or less voluntary. Since Therefore in Sins of Ignorance and Infirmity there is less Wilfulness; the Will being misled in the one by an Error in the Judgement,
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and in the other transported by the violence of some Passion: and in sins of Presumption there is a greater wilfulness; wherein the Will, wanting either information or leisure to resolve better, doth yet knowingly and advisedly resolve to do ill:
and in the other transported by the violence of Some Passion: and in Sins of Presumption there is a greater wilfulness; wherein the Will, wanting either information or leisure to resolve better, does yet knowingly and advisedly resolve to do ill:
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Doubtless far greater was Davids sin, in murthering (though but) his servant: than either Peters, in denying his Master; or Sauls, in blaspheming and persecuting his Saviour.
Doubtless Far greater was Davids since, in murdering (though but) his servant: than either Peter's, in denying his Master; or Saul's, in blaspheming and persecuting his Saviour.
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26. Nor only do Presumptuous sins spring from a worse Cause than the other, and thence are more Sinful: but do also produce worse Effects than they, and so are more dangerous:
26. Nor only do Presumptuous Sins spring from a Worse Cause than the other, and thence Are more Sinful: but do also produce Worse Effects than they, and so Are more dangerous:
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what hope to do good upon a wilful man? The most grave admonitions, the most seasonable reproofs, the most powerful exhortations, the most convincing Reasons that can be used to such a man;
what hope to do good upon a wilful man? The most grave admonitions, the most seasonable reproofs, the most powerful exhortations, the most convincing Reasons that can be used to such a man;
are but Tabula coeco, as a curious Picture to a blind man; (for who so blind, as he that will not see? ) and Fabula surdo, a pleasant tale to a deaf man; (for who so deaf as he that will not hear? )
Are but Tabula coeco, as a curious Picture to a blind man; (for who so blind, as he that will not see?) and Fabula Deaf, a pleasant tale to a deaf man; (for who so deaf as he that will not hear?)
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after he had lain with the Wife and slain the Husband? What musick could he now (trow ye) find in his own Anthems? With what comfort could he say his Prayers? Did not his tongue think ye, cleave to the roof of his mouth? And had not his right hand well-nigh forgot her cunning? To the judgment of man, no difference for some months together (during his unrepentance ).
After he had lain with the Wife and slave the Husband? What music could he now (trow you) find in his own Anthems? With what Comfort could he say his Prayers? Did not his tongue think you, cleave to the roof of his Mouth? And had not his right hand well-nigh forgotten her cunning? To the judgement of man, no difference for Some months together (during his unrepentance).
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Look how a sober wise man, who when he is himself is able to order his words and affairs with excellent discretion; when in a sharp burning-•ever his blood is inflamed,
Look how a Sobrium wise man, who when he is himself is able to order his words and affairs with excellent discretion; when in a sharp burning-•ever his blood is inflamed,
and every other way in his speeches and motions, behave himself like a fool or mad-man: so is the servant of God, lying under the guilt of a Presumptuous sin, before Repentance.
and every other Way in his Speeches and motions, behave himself like a fool or madman: so is the servant of God, lying under the guilt of a Presumptuous since, before Repentance.
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Presumptuous sins, being so grievous hath been shewed, let no man think they will be removed with mean and ordinary Humiliations: The Remedy must be proportioned, both for strength and quantity, ( Ingredients and Dose ) to the Quality and Malignity of the distemper;
Presumptuous Sins, being so grievous hath been showed, let no man think they will be removed with mean and ordinary Humiliations: The Remedy must be proportioned, both for strength and quantity, (Ingredients and Dose) to the Quality and Malignity of the distemper;
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As stains of a deep dye will not out of the cloth, with such ordinary washings, as will fetch out lighter spots; so to cleanse the heart defiled with these deeper pollutions, these crimson and scarlet sins, and to restore it pure white as snow or wooll;
As stains of a deep die will not out of the cloth, with such ordinary washings, as will fetch out lighter spots; so to cleanse the heart defiled with these Deeper pollutions, these crimson and scarlet Sins, and to restore it pure white as snow or wool;
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It will ask more sighs, more tears, more Indignation, more revenge; a stronger infusion of all those soveraign ingredients prescribed by St. Paul, 2 Cor. 7. before there can be any comfortable hope that it is pardoned.
It will ask more sighs, more tears, more Indignation, more revenge; a Stronger infusion of all those sovereign ingredients prescribed by Saint Paul, 2 Cor. 7. before there can be any comfortable hope that it is pardoned.
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The will of man is a sowre and stubborn piece of clay, that will not frame to any serviceable use, without much working. A soft and tender heart indeed is soon rent in pieces:
The will of man is a sour and stubborn piece of clay, that will not frame to any serviceable use, without much working. A soft and tender heart indeed is soon rend in Pieces:
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But a heart hardned with long custom of sinning, especially if it be with one of these presumptuous sins, is like the knotty root-end of an old Oak, that hath lain long a drying in the Sun. It must be a hard wedge that will enter, and it must be handled with some skill too to make it do that:
But a heart hardened with long custom of sinning, especially if it be with one of these presumptuous Sins, is like the knotty root-end of an old Oak, that hath lain long a drying in the Sun. It must be a hard wedge that will enter, and it must be handled with Some skill too to make it do that:
And indeed it is a blessed thing, and to be acknowledged a gracious evidence of Gods unspeakable mercy, to those that have wilfully suffered such an unclean spirit to enter in,
And indeed it is a blessed thing, and to be acknowledged a gracious evidence of God's unspeakable mercy, to those that have wilfully suffered such an unclean Spirit to enter in,
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though with never so much fasting and Prayer. Potentes Potenter, they that have mightily offended, shall be sure to be mightily tormented, if they repent not: and therefore it is but reason they should be mightily humbled, when they do repent.
though with never so much fasting and Prayer. Potentes Potenter, they that have mightily offended, shall be sure to be mightily tormented, if they Repent not: and Therefore it is but reason they should be mightily humbled, when they do Repent.
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29. After repentance also, Presumptuous sins for the most part have their uncomfortable Effects. Very seldom hath any man taken the liberty to sin presumptuously, but he hath after met with that which hath been grievous to him:
29. After Repentance also, Presumptuous Sins for the most part have their uncomfortable Effects. Very seldom hath any man taken the liberty to sin presumptuously, but he hath After met with that which hath been grievous to him:
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30. First, a Presumptuous sinner rarely escapeth without some notable outward Affliction. Not properly as a debt payable to the Justice of God by way of satisfaction, for there is no proportion between the one and the other.
30. First, a Presumptuous sinner rarely escapeth without Some notable outward Affliction. Not properly as a debt payable to the justice of God by Way of satisfaction, for there is no proportion between the one and the other.
as a fit chastisement, wherewith he is pleased in mercy to correct his servants, when they have demeaned themselves so presumptuously: that both they and others may be admonished by that example to do so no more. Be David the instance.
as a fit chastisement, wherewith he is pleased in mercy to correct his Servants, when they have demeaned themselves so presumptuously: that both they and Others may be admonished by that Exampl to do so no more. Be David the instance.
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What a world of mischief and misery did he create unto himself by that one presumptuous fact in the matter of Uriah, almost all the days of his life after? The Prophet Nathan at the very same time,
What a world of mischief and misery did he create unto himself by that one presumptuous fact in the matter of Uriah, almost all the days of his life After? The Prophet Nathan At the very same time,
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himself afflicted with the untimely and uncomfortable death of that Son, who was his darling: reviled and cursed to his face by a base unworthy Companion:
himself afflicted with the untimely and uncomfortable death of that Son, who was his darling: reviled and cursed to his face by a base unworthy Companion:
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31. Secondly, Presumptuous sins are often Scandalous; leaving an indelible stain and blot upon the name and memory of the guilty offender, not to be wholly wiped off, so long as that name and memory lasteth.
31. Secondly, Presumptuous Sins Are often Scandalous; leaving an indelible stain and blot upon the name and memory of the guilty offender, not to be wholly wiped off, so long as that name and memory lasteth.
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who sinned many other times and ways, besides that in the matter of Uriah. It can be little pleasure to us to rake into the infirmities of Gods Servants, and bring them upon the Stage;
who sinned many other times and ways, beside that in the matter of Uriah. It can be little pleasure to us to rake into the infirmities of God's Servants, and bring them upon the Stage;
it would perhaps become our charity better to cast a Mantle over their nakedness, where the fact will with any tolerable construction bear an excuse. Yet sith all things that are written are written for our learning, and that it pleased the wisdom of God, for that end to leave so many of their failings upon record,
it would perhaps become our charity better to cast a Mantle over their nakedness, where the fact will with any tolerable construction bear an excuse. Yet sith all things that Are written Are written for our learning, and that it pleased the Wisdom of God, for that end to leave so many of their failings upon record,
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as glasses to represent unto us our common frailties, and as monuments and marks to mind us of those rocks whereat others have been shipwrackt: it cannot be blamed in us, to take notice of them, and to make the best use we can of them for our own spiritual advantage.
as glasses to represent unto us our Common frailties, and as monuments and marks to mind us of those Rocks whereat Others have been shipwrecked: it cannot be blamed in us, to take notice of them, and to make the best use we can of them for our own spiritual advantage.
who had indeed played the churl and the wretch with him (as covetous and unthankful men sometimes will do) but yet in rigore had done him no wrong. His double injustice to his loyal Subject Mephibosheth (and therein also his forgetfulness of his old and trusty friend Ionathan ) first, in giving away all his Lands upon •he bare suggestion of a servant,
who had indeed played the churl and the wretch with him (as covetous and unthankful men sometime will do) but yet in Rigore had done him no wrong. His double injustice to his loyal Subject Mephibosheth (and therein also his forgetfulness of his old and trusty friend Ionathan) First, in giving away all his Lands upon •he bore suggestion of a servant,
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to whom he never said so much at any time, as Eli did to his Sons, Why hast thou done so? His carnal confidence in the multitude of his Subjects, when he caused them to be numbred by the Poll. These (and perhaps some other) sinful oversights, which do not presently occur to my memory, are registred of David, as well as the murther of Uriah. Yet as if all these were nothing in comparison of that one: that one alone is put in by the Holy Ghost by way of exception, and so inserted as an exception in that glorious testimony, which we find given of him, 1 King. 15. 5. [ David did that which was right in the eyes of the Lord,
to whom he never said so much At any time, as Eli did to his Sons, Why hast thou done so? His carnal confidence in the multitude of his Subject's, when he caused them to be numbered by the Poll These (and perhaps Some other) sinful oversights, which do not presently occur to my memory, Are registered of David, as well as the murder of Uriah. Yet as if all these were nothing in comparison of that one: that one alone is put in by the Holy Ghost by Way of exception, and so inserted as an exception in that glorious testimony, which we find given of him, 1 King. 15. 5. [ David did that which was right in the eyes of the Lord,
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32. Yet were this more tolerable, if besides a Stain in the Name, these PreSTARTITALICS sumptuous sins did not also leave a Sting in the Conscience of the sinner, which abideth in him many times a long while after the sin is repented of and pardoned; ready upon every occasion to smite him,
32. Yet were this more tolerable, if beside a Stain in the Name, these PreSTARTITALICS sumptuous Sins did not also leave a Sting in the Conscience of the sinner, which Abideth in him many times a long while After the since is repented of and pardoned; ready upon every occasion to smite him,
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And as for the most part such grudgings of an old bruise are aptest to recur upon some new distemper of body, or upon change of weather: so the grief of an old presumptuous sin is commonly most felt, upon the committing of some new sin, or the approach of some new affliction. Do you think David had not in all those afflictions that after befel him,
And as for the most part such grudgings of an old bruise Are aptest to recur upon Some new distemper of body, or upon change of weather: so the grief of an old presumptuous since is commonly most felt, upon the committing of Some new since, or the approach of Some new affliction. Do you think David had not in all those afflictions that After befell him,
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and at the apprehension of every sinful oversight into which he fell, a fresh remembrance withal of the matter of Uriah, not without some grief and shame thereat? As the distress Iosephs brethren met with in Aegypt, Gen. 42. brought to their remembrance their treacherous dealings with him:
and At the apprehension of every sinful oversight into which he fell, a fresh remembrance withal of the matter of Uriah, not without Some grief and shame thereat? As the distress Joseph's brothers met with in Egypt, Gen. 42. brought to their remembrance their treacherous dealings with him:
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Yea, and after their Fathers death, (which by the like probable computation was dear upon twenty year ▪ s more) the remorse of the same sin wrought upon their Consciences afresh, perplexing their hearts with new fears and jealousies. True it is, the sinner once throughly purged of the sin by repentance, hath no more conscience of that sin, in that fearful degree (ordinarily) as to be a perpetual rack to his soul,
Yea, and After their Father's death, (which by the like probable computation was dear upon twenty year ▪ s more) the remorse of the same since wrought upon their Consciences afresh, perplexing their hearts with new fears and jealousies. True it is, the sinner once thoroughly purged of the since by Repentance, hath no more conscience of that since, in that fearful degree (ordinarily) as to be a perpetual rack to his soul,
and to torment him with restless doubtings of his reconcilement even to despair: yet can it not chuse but put some affrightment into him, to remember into what a desperate estate he had before plunged himself by his own wilful disobedience, if God had not been infinitely gracious to him therein.
and to torment him with restless doubtings of his reconcilement even to despair: yet can it not choose but put Some affrightment into him, to Remember into what a desperate estate he had before plunged himself by his own wilful disobedience, if God had not been infinitely gracious to him therein.
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for the avoiding and preventing both of sin and danger. Now the means of prevention (our third discovery ) are, First, to seek help from the hand of God, by praying with David here that the Lord would keep us back; and then to put to our own helping hand, by seconding our prayers with our best endeavours, to keep our selves back from these presumptuous sins.
for the avoiding and preventing both of sin and danger. Now the means of prevention (our third discovery) Are, First, to seek help from the hand of God, by praying with David Here that the Lord would keep us back; and then to put to our own helping hand, by seconding our Prayers with our best endeavours, to keep our selves back from these presumptuous Sins.
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if God should leave us wholly to the wildness of our unruly nature, and to take our own course, we should soon run our selves upon our own ruin. Like unto the horse and mule that have no understanding, to guide themselves in a right and safe way;
if God should leave us wholly to the wildness of our unruly nature, and to take our own course, we should soon run our selves upon our own ruin. Like unto the horse and mule that have no understanding, to guide themselves in a right and safe Way;
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If we be not kept back with strong hand (and no other hand but the hand of God is strong enough to keep us back: ) we shall soon run into all extremities of evil with the greatest impetuousness that can be, as the horse rusheth into the battle;
If we be not kept back with strong hand (and no other hand but the hand of God is strong enough to keep us back:) we shall soon run into all extremities of evil with the greatest impetuousness that can be, as the horse Rushes into the battle;
running into every excess of riot as fast as any temptation is set before us, and committing all manner of wickedness with all kind of greediness. David knew it full well;
running into every excess of riot as fast as any temptation is Set before us, and committing all manner of wickedness with all kind of greediness. David knew it full well;
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If at any time he had been kept back from sinning, when some opportunity did seem to tempt or provoke him thereunto, he blessed God for it ▪ for he saw it was Gods doing, more than his own, ( Blessed be the Lord, that hath kept his servant from evil ) in the case of Nabal, 1 Sam. 25. If at any time he desired to be kept back from sinning,
If At any time he had been kept back from sinning, when Some opportunity did seem to tempt or provoke him thereunto, he blessed God for it ▪ for he saw it was God's doing, more than his own, (Blessed be the Lord, that hath kept his servant from evil) in the case of Nabal, 1 Sam. 25. If At any time he desired to be kept back from sinning,
Can we be so sensless as to imagine it should serve our turn to say, Lord keep us back: and yet our selves in the mean time thrust forward as fast as we can? No:
Can we be so senseless as to imagine it should serve our turn to say, Lord keep us back: and yet our selves in the mean time thrust forward as fast as we can? No:
if we will have our prayers effectual, (and in their efficacy is our chiefest hope and comfort;) we must second our faithful prayers with our faithful endeavours. Oculus ad Coelum; manus ad clavum.
if we will have our Prayers effectual, (and in their efficacy is our chiefest hope and Comfort;) we must second our faithful Prayers with our faithful endeavours. Oculus ad Coelum; manus ad Key.
and therefore I hope it shall be without offence, if after the example of God himself in delivering the Law, I speak to every mans soul (as it were) in particular.
and Therefore I hope it shall be without offence, if After the Exampl of God himself in delivering the Law, I speak to every men soul (as it were) in particular.
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36. For the avoiding then of Presumptuous sins: First, be sure never to do any thing against the clear light of thine own Conscience. Every known sin hath a spice of wilfulness and presumption in it.
36. For the avoiding then of Presumptuous Sins: First, be sure never to do any thing against the clear Light of thine own Conscience. Every known since hath a spice of wilfulness and presumption in it.
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in passing immediately, after the mention of his secret and unknown sins, to the mentioning of these presumptuous Sins: as if there were scarce any medium at all between them.
in passing immediately, After the mention of his secret and unknown Sins, to the mentioning of these presumptuous Sins: as if there were scarce any medium At all between them.
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nor before he sin, a faster Friend. Oh take heed of losing such a Friend: or of making it, of a Friend, an Accuser. If I should see one that I loved well fall into the company of a •heater, or other crafty Companion, that would be sure to inveigle him in some ill bargain, or draw him into some hurtful inconvenience, if he should close with him;
nor before he since, a faster Friend. O take heed of losing such a Friend: or of making it, of a Friend, an Accuser. If I should see one that I loved well fallen into the company of a •heater, or other crafty Companion, that would be sure to inveigle him in Some ill bargain, or draw him into Some hurtful inconvenience, if he should close with him;
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Who could either pity him, or blame me, if I should leave him at last to be gulled and fooled, that set so little by the wholsom and timely admonitions of his friend? Much greater than his is thy folly,
Who could either pity him, or blame me, if I should leave him At last to be gulled and fooled, that Set so little by the wholesome and timely admonitions of his friend? Much greater than his is thy folly,
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Quis enim invitum servare laboret? Be careful not to grieve thine own spirit by offending thy Conscience: and thou shalt not lightly grieve the Spirit of God by sinning Presumptuously.
Quis enim invitum servare laboret? Be careful not to grieve thine own Spirit by offending thy Conscience: and thou shalt not lightly grieve the Spirit of God by sinning Presumptuously.
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37. Secondly, strive to be Master of thine own Will. We count our horses unserviceable till they be broken: and the more head-strong, the more unserviceable:
37. Secondly, strive to be Master of thine own Will. We count our Horses unserviceable till they be broken: and the more headstrong, the more unserviceable:
And it is a point of the greatest skill in the Art of Education, for Parents betimes to break their children of their Wills. If David had done so with his Absolom, and his Adonijah, for ought we know, he might have had more comfort of them.
And it is a point of the greatest skill in the Art of Education, for Parents betimes to break their children of their Wills. If David had done so with his Absalom, and his Adonijah, for ought we know, he might have had more Comfort of them.
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Why shouldst not thou carry as steady and severe a hand over thine own Soul, as a discreet Father would do over his Child? And be as careful to break thy self of thine own Will; as he his Child of his? And to get the Mastery over thy self in greater matters, it will behove thee to exercise this Discipline first in lesser things:
Why Shouldst not thou carry as steady and severe a hand over thine own Soul, as a discreet Father would do over his Child? And be as careful to break thy self of thine own Will; as he his Child of his? And to get the Mastery over thy self in greater matters, it will behove thee to exercise this Discipline First in lesser things:
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as he that would be a skilful Wood-man, will exercise himself thereunto first by shooting sometimes at a dead mark. In thy meats and drinks ▪ in thy pastimes and society, in other delights and things, such as are in themselves both lawful and honest; exercise this soveraignty now and then over thine own will. When thou observest it eagerly bent upon some one thing, (that may without sin or folly be left undone;) sometimes deny thy self and thine own will therein;
as he that would be a skilful Woodman, will exercise himself thereunto First by shooting sometime At a dead mark. In thy Meats and drinks ▪ in thy pastimes and society, in other delights and things, such as Are in themselves both lawful and honest; exercise this sovereignty now and then over thine own will. When thou observest it eagerly bent upon Some one thing, (that may without sin or folly be left undone;) sometime deny thy self and thine own will therein;
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not so much to tame the flesh, and take down the body (though that also) as to cross the appetite, and pull down the Will. That Proverbial form of afflicting the soul, usual among the Hebrews, and that peculiar to Solomon of putting a knife to the throat, do both look this way.
not so much to tame the Flesh, and take down the body (though that also) as to cross the appetite, and pull down the Will. That Proverbial from of afflicting the soul, usual among the Hebrews, and that peculiar to Solomon of putting a knife to the throat, do both look this Way.
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as those that beat one another with their fists, striving for the Mastery; so did he to bring his body in subjection, that so he might have (as the phrase is otherwhere in the same Epistle) NONLATINALPHABET, power over his own will.
as those that beatrice one Another with their fists, striving for the Mastery; so did he to bring his body in subjection, that so he might have (as the phrase is otherwhere in the same Epistle), power over his own will.
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38. The fact was barbarous, but yet the Story memorable of Amurath the Great Turk, in cutting off with his own hands the head of his beautiful Minion Irene, upon no dislike at all;
38. The fact was barbarous, but yet the Story memorable of Amurath the Great Turk, in cutting off with his own hands the head of his beautiful Minion Irene, upon no dislike At all;
but meerly that his Princes (who were displeased to see his mind, by doating upon her, drawn off from all care of the publick affairs ) might withal see,
but merely that his Princes (who were displeased to see his mind, by doting upon her, drawn off from all care of the public affairs) might withal see,
but (in condemnation of the inordinacy of his appetite, which had exposed such worthy persons to the hazard of their lives) poured it out unto the Lord.
but (in condemnation of the inordinacy of his appetite, which had exposed such worthy Persons to the hazard of their lives) poured it out unto the Lord.
and he that hath subdued his own will, hath done a braver thing, than he that hath taken a Town or scaled the walls of a Castle. It is wilfulness only that begetteth Presumption: the more therefore thou canst master thine own will, the safer thou art from sinning Presumptuously. That is the second.
and he that hath subdued his own will, hath done a braver thing, than he that hath taken a Town or scaled the walls of a Castle. It is wilfulness only that begetteth Presumption: the more Therefore thou Canst master thine own will, the safer thou art from sinning Presumptuously. That is the second.
by a Verbal, by a Real, by a Sinful Engagement. He shall do best to keep himself out of all these snares. But if once he be in, there is no way out again but one:
by a Verbal, by a Real, by a Sinful Engagement. He shall do best to keep himself out of all these snares. But if once he be in, there is no Way out again but one:
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40. A man hath bound himself rashly by some Promise, vow or Covenant: to do something he may not do, or not to do something he ought to do. He is now engaged in a sin:
40. A man hath bound himself rashly by Some Promise, Voelli or Covenant: to do something he may not do, or not to do something he ought to do. He is now engaged in a since:
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But saith the Story withal, for his oaths sake, and because the great ones about him should not say but the King would be as big as his word, he resolved it should be done,
But Says the Story withal, for his Oaths sake, and Because the great ones about him should not say but the King would be as big as his word, he resolved it should be done,
A man heareth of a bargain which he apprehendeth will be for his profit; or spieth out a likely way for his advancement: and being unwilling to lose the opportunity, perhaps disburseth some moneys, or putteth his great friends upon it to further his design.
A man hears of a bargain which he apprehendeth will be for his profit; or spieth out a likely Way for his advancement: and being unwilling to loose the opportunity, perhaps disburseth Some moneys, or putteth his great Friends upon it to further his Design.
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It was Amaziah 's Case in part, when to aid him against the Edomites he had hired a hundred thousand men of Israel for an hundred talents of silver. A Prophet cometh to him,
It was Amaziah is Case in part, when to aid him against the Edomites he had hired a hundred thousand men of Israel for an hundred Talents of silver. A Prophet comes to him,
but the thing he stuck at most, was the moneys he was out, ( What shall we do, saith he, for the hundred talents, which I have given to the Army of Israel? ) He thought it went hard to part with such a round sum for nothing.
but the thing he stuck At most, was the moneys he was out, (What shall we do, Says he, for the hundred Talents, which I have given to the Army of Israel?) He Thought it went hard to part with such a round sum for nothing.
And the King did very well and wisely, to hearken to the counsel of the Prophet, and to be content to sit down with the loss: And so he came well off at the last,
And the King did very well and wisely, to harken to the counsel of the Prophet, and to be content to fit down with the loss: And so he Come well off At the last,
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42. Besides that Verbal, and this Real, there is yet a third, which I call a sinful Engagement, (because it is such originally, and à principio; for the two former also are sinful à termino, and in the Event: ) far worse than either of both.
42. Beside that Verbal, and this Real, there is yet a third, which I call a sinful Engagement, (Because it is such originally, and à principio; for the two former also Are sinful à termino, and in the Event:) Far Worse than either of both.
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but to his loss or shame, or other punishment; unless he either cover it, or maintain it, or some other way help himself, by laying another sin upon it:
but to his loss or shame, or other punishment; unless he either cover it, or maintain it, or Some other Way help himself, by laying Another sin upon it:
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as untoward Children and naughty Servants are wont, when they have done a fault, and yet would shun the blame, to shift it off with a lie. This is the most dangerous tye of all other:
as untoward Children and naughty Servants Are wont, when they have done a fault, and yet would shun the blame, to shift it off with a lie. This is the most dangerous tie of all other:
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Therefore as wary men in the world love to keep themselves out of bonds, so do thou beware of these Engagements. Seldom doth a man fall into a Presumptuous Sin, but where the Devil hath got such a hank over him,
Therefore as wary men in the world love to keep themselves out of bonds, so do thou beware of these Engagements. Seldom does a man fallen into a Presumptuous since, but where the devil hath god such a hank over him,
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But he that hath suffered himself to be thus ensnared, hath this only way left for his escape, even to disengage himself out of hand, by breaking through the snare,
But he that hath suffered himself to be thus Ensnared, hath this only Way left for his escape, even to disengage himself out of hand, by breaking through the snare,
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Know that neither Oath, Vow, nor other tye whatsoever is allowed by Almighty God to be Vinculum iniquitatis, to bind thee to any sinful inconvenience.
Know that neither Oath, Voelli, nor other tie whatsoever is allowed by Almighty God to be Vinculum iniquitatis, to bind thee to any sinful inconvenience.
consider it groweth but by a latter contract: but God is able to plead a precontract; be vertue whereof there lieth upon thee an absolute necessity of obedience.
Consider it grows but by a latter contract: but God is able to plead a precontract; be virtue whereof there lies upon thee an absolute necessity of Obedience.
and tookest the holy Sacrament upon it in thy Baptism, to keep his holy Commandments, and to continue his faithful servant and souldier unto thy lives end.
and tookest the holy Sacrament upon it in thy Baptism, to keep his holy commandments, and to continue his faithful servant and soldier unto thy lives end.
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Let Equity teach thee, that the first bond should be first discharged: and Reason, that if an Oath or Vow must stand, the first should rather. That is the Third Preservative.
Let Equity teach thee, that the First bound should be First discharged: and Reason, that if an Oath or Voelli must stand, the First should rather. That is the Third Preservative.
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Obdura, Harden thy self with a holy obstinacy and wilfulness; and Obtura, stop thy ears, like the deaf Adder, against all the inchantments of Satan and his instruments, when they would by any cunning inticement charm thee into any kind of Sin. It is Solomons receipt, and a sure one; no antidote like it:
Obdura, Harden thy self with a holy obstinacy and wilfulness; and Obtura, stop thy ears, like the deaf Adder, against all the enchantments of Satan and his Instruments, when they would by any cunning enticement charm thee into any kind of Sin. It is Solomons receipt, and a sure one; no antidote like it:
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perhaps confess you speak reason. But they hold the Conclusion still, in despite of all Premisses: when you have said what you can, they will do what they list.
perhaps confess you speak reason. But they hold the Conclusion still, in despite of all Premises: when you have said what you can, they will do what they list.
and a strong preservative against wilful Presumption. The fort, is as good as half lost (having to treat with such a cunning enemy) if you do but once admit of a Treaty: therefore stand off.
and a strong preservative against wilful Presumption. The fort, is as good as half lost (having to Treat with such a cunning enemy) if you do but once admit of a Treaty: Therefore stand off.
That so when Satan, the World, and our own Flesh shall all conspire against us to drive us forward to the works of sin, we may by his grace and blessing he kept back therefrom,
That so when Satan, the World, and our own Flesh shall all conspire against us to drive us forward to the works of since, we may by his grace and blessing he kept back therefrom,
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for I have learned in whatsoever state I am, therewith to be content. 1. SAint Paul found much kindness from these Philippians; and took much comfort in it:
for I have learned in whatsoever state I am, therewith to be content. 1. SAint Paul found much kindness from these Philippians; and took much Comfort in it:
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And because it was more than ordinary, and beyond the kindness of other Churches, he doth therefore sometimes remember it with much thankfulness both to God and them.
And Because it was more than ordinary, and beyond the kindness of other Churches, he does Therefore sometime Remember it with much thankfulness both to God and them.
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Even in the beginning of the Gospel; that is presently after his first preaching it among them, (the story whereof is laid down, Acts 16.) when having passed through Amphipolis and Apollonia, he came and preached at Thessalonica, which was another principal City of Macedonia: these Philippians hearing belike that the Apostle had little other means for his maintenance there,
Even in the beginning of the Gospel; that is presently After his First preaching it among them, (the story whereof is laid down, Acts 16.) when having passed through Amphipolis and Apollonia, he Come and preached At Thessalonica, which was Another principal city of Macedonia: these Philippians hearing belike that the Apostle had little other means for his maintenance there,
than what he got by his hand-labour (wherein both for Examples sake, and because he would not be chargeable to the Thessalonians, he employed himself disigently both day and night; ) they sent over,
than what he god by his hand-labour (wherein both for Examples sake, and Because he would not be chargeable to the Thessalonians, he employed himself disigently both day and night;) they sent over,
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2. And as they began, it seemeth they continued to shew forth the truth of their Faith, and to adorn their Christian Profession, by their chearfulness and liberality, in contributing to the necessities of their brethren upon every good occasion.
2. And as they began, it seems they continued to show forth the truth of their Faith, and to adorn their Christian Profession, by their cheerfulness and liberality, in contributing to the necessities of their brothers upon every good occasion.
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For at Corinth also the year following, where for the space of a year and half together he did for good considerations forbear (as he had before done at Thessalonica ) to challenge that Maintenance from the people which by Gods Ordinance he had a right unto:
For At Corinth also the year following, where for the Molle of a year and half together he did for good considerations forbear (as he had before done At Thessalonica) to challenge that Maintenance from the people which by God's Ordinance he had a right unto:
3. Not to speak of their great bounty some three or four years after that, towards the relief of the poor brethren that dwelt in Iudea; wherein the were willing of themselves without any great solicitation,
3. Not to speak of their great bounty Some three or four Years After that, towards the relief of the poor brothers that dwelled in Iudea; wherein the were willing of themselves without any great solicitation,
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after some three or four years more, St. Paul being at durance in Rome, their former charitable care over him (which had not of a good while shewn it self forth for lack of opportunity ) began to re-flourish, and to put forth with a fresh Verdure, as a Tree doth at the approach of Summer.
After Some three or four Years more, Saint Paul being At durance in Room, their former charitable care over him (which had not of a good while shown it self forth for lack of opportunity) began to reflourish, and to put forth with a fresh Verdure, as a Tree does At the approach of Summer.
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expressing the great joy and comfort he took in those gracious Evidences of their pious Affections, to the Gospel first, and then to him. He highly commendeth their Charity in it:
expressing the great joy and Comfort he took in those gracious Evidences of their pious Affections, to the Gospel First, and then to him. He highly commends their Charity in it:
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4. Yet lest this just commendation of their beneficence, should through any mans uncharitableness (whereunto corrupt Nature is too prone) raise an unjust opinion of him,
4. Yet lest this just commendation of their beneficence, should through any men uncharitableness (whereunto corrupt Nature is too prove) raise an unjust opinion of him,
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He thought it needful for him by way of Prolepsis to prevent whatsoever might be surmised in that kind, which he beginneth to do in the words of the Text, to this effect.
He Thought it needful for him by Way of Prolepsis to prevent whatsoever might be surmised in that kind, which he begins to do in the words of the Text, to this Effect.
it was no small rejoycing to my heart, to see your care of me (after some years intermission) to flourish again: And I cannot but give an Euge to your Charity:
it was no small rejoicing to my heart, to see your care of me (After Some Years intermission) to flourish again: And I cannot but give an Euge to your Charity:
Otherwise as to my own particular, although my wants were supplied, and my bowels refreshed through your liberality, (which, in the condition I was in, was some comfort to me:) yet if that had been all I had looked after;
Otherwise as to my own particular, although my Wants were supplied, and my bowels refreshed through your liberality, (which, in the condition I was in, was Some Comfort to me:) yet if that had been all I had looked After;
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He that enableth me, (howsoever of my self unable to do anything, yet) to do all things through Christ that strengthneth me, hath framed my heart by his Holy Spirit,
He that enableth me, (howsoever of my self unable to do anything, yet) to do all things through christ that strengtheneth me, hath framed my heart by his Holy Spirit,
to prevent all evil suspicion that way, he disavoweth it utterly by protesting the contrary, in the former part of the Verse, [ Not that I speak in respect of want.
to prevent all evil suspicion that Way, he disavoweth it utterly by protesting the contrary, in the former part of the Verse, [ Not that I speak in respect of want.
] And then to make that Protestation the more credible, he assigneth as the Reason thereof the contentedness of his mind [ For I have learned, saith he, in whatsoever state I am, therewith to be content. ] Concerning which Contentedness in the latter part of the Verse, he giveth a touch what a manner of thing it was;
] And then to make that Protestation the more credible, he assigneth as the Reason thereof the contentedness of his mind [ For I have learned, Says he, in whatsoever state I am, therewith to be content. ] Concerning which Contentedness in the latter part of the Verse, he gives a touch what a manner of thing it was;
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giving us some hint, in that, of the Nature; in this, of the Art of true Contentment. Which are the two things indeed mainly to be insisted upon from the Text. Yet would not the Protestation be wholly slipt over:
giving us Some hint, in that, of the Nature; in this, of the Art of true Contentment. Which Are the two things indeed mainly to be insisted upon from the Text. Yet would not the Protestation be wholly slipped over:
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He calleth God to be his Compurgator: which sure he would not do, nisi dignus vindice nodus; if it did not much concern him to stand clear in the Eye of the world in that behalf.
He calls God to be his Compurgator: which sure he would not do, nisi Dignus vindice nodus; if it did not much concern him to stand clear in the Eye of the world in that behalf.
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for who indeed shameth not to wear it outwardly? No man will profess himself covetous, be he never so wretchedly sordid within: but he will for very shame cast as handsome a cloak as he can over it ( Frugality, () good Husbandry, Providence, some cloak or other) to hide the filthiness of it from the sight of others. But filthy it is still;
for who indeed shameth not to wear it outwardly? No man will profess himself covetous, be he never so wretchedly sordid within: but he will for very shame cast as handsome a cloak as he can over it (Frugality, () good Husbandry, Providence, Some cloak or other) to hide the filthiness of it from the sighed of Others. But filthy it is still;
so unfit he holdeth it to be found among the Priests, that he would not have it (if it were possible) so much as once () named (at least not with allowance, not without some stigma upon it) among the Saints.
so unfit he holds it to be found among the Priests, that he would not have it (if it were possible) so much as once () nam (At least not with allowance, not without Some stigma upon it) among the Saints.
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That these Philippians had charitable hearts, if there were no other proof, their great bounty, both to our Apostles and others so often by him remembred, were evidence enough.
That these Philippians had charitable hearts, if there were no other proof, their great bounty, both to our Apostles and Others so often by him remembered, were evidence enough.
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sith God hath assigned (() by his own Ordinance) wages to him that laboureth in his work, (and if he be a faithful Labourer he is well worthy of it:) he may without injustice not only expect it, but even exact it, of those that would unconscionably defraud him therein.
sith God hath assigned (() by his own Ordinance) wages to him that Laboureth in his work, (and if he be a faithful Labourer he is well worthy of it:) he may without injustice not only expect it, but even exact it, of those that would unconscionably defraud him therein.
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made shipwrack of their Consciences, and entangled themselves in a world of piercing cares and sorrows. But thou, O man of God, fly from these things: fly covetousness.
made shipwreck of their Consciences, and entangled themselves in a world of piercing Cares and sorrows. But thou, Oh man of God, fly from these things: fly covetousness.
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9. Observe hence secondly, what an aptness there may be even in very good men (through the remainders of Natural Corruption) to mis-interpret the speeches and actions of their spiritual Fathers: as if in much of what they said or did, they aimed most at their own secular advantage.
9. Observe hence secondly, what an aptness there may be even in very good men (through the remainders of Natural Corruption) to misinterpret the Speeches and actions of their spiritual Father's: as if in much of what they said or did, they aimed most At their own secular advantage.
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Yet surely, if he had not withal known those dregs of Uncharitableness, that (as the sediments of depraved Nature) lurk in the hearts of the most charitable men:
Yet surely, if he had not withal known those dregs of Uncharitableness, that (as the sediments of depraved Nature) lurk in the hearts of the most charitable men:
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he might have saved the labour, that sometimes he is put upon, of his own purgation. Hard the mean while is the strait, men of our cloth are often put unto.
he might have saved the labour, that sometime he is put upon, of his own purgation. Hard the mean while is the strait, men of our cloth Are often put unto.
If we let all go, and permit it to mens Consciences how they will deal with us, resolving to suffer and say nothing: besides that we expose our selves both to loss and scorn;
If we let all go, and permit it to men's Consciences how they will deal with us, resolving to suffer and say nothing: beside that we expose our selves both to loss and scorn;
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but no more than (so long as there is such a proneness in most men, to mis-judg and mis-asperse those that are set over them, especially if they once grow to differ about meum and tuum ) we may expect from the men of this Generation,
but no more than (so long as there is such a proneness in most men, to mis-judg and mis-asperse those that Are Set over them, especially if they once grow to differ about meum and tuum) we may expect from the men of this Generation,
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and to use such caution and discretion therein, that we leave nothing (as far as is possible) subject to misconstruction; neither inject scruples into the heads and minds of our Hearers, which we shall not withal have sufficiently removed:
and to use such caution and discretion therein, that we leave nothing (as Far as is possible) Subject to misconstruction; neither inject scruples into the Heads and minds of our Hearers, which we shall not withal have sufficiently removed:
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It should not therefore much discourage us (St. Paul counted it but a very small thing ) so long as we know nothing by our selves, and do but what we may and ought: if we shall find our selves wrongfully and upon light surmises taxed of Covetousness, of Ambition, of Time-serving, which are the Crimes usually laid in our dish, not only by the scum of the people, men of lower rank and repute,
It should not Therefore much discourage us (Saint Paul counted it but a very small thing) so long as we know nothing by our selves, and do but what we may and ought: if we shall find our selves wrongfully and upon Light surmises taxed of Covetousness, of Ambition, of Time-serving, which Are the Crimes usually laid in our dish, not only by the scum of the people, men of lower rank and repute,
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but sometimes even by persons of quality, yea, such as pretend most to Religion. Since holy Paul, than whom never man lived freer from such vicious affections, could not without so many Protestations secure himself from () the sinister jealousies and censures of those from whom he received maintenance. Rather should their forwardness to judg thus uncharitably of us, make us to walk the more warily and wisely, not to give them cause,
but sometime even by Persons of quality, yea, such as pretend most to Religion. Since holy Paul, than whom never man lived freer from such vicious affections, could not without so many Protestations secure himself from () the sinister jealousies and censures of those from whom he received maintenance. Rather should their forwardness to judge thus uncharitably of us, make us to walk the more warily and wisely, not to give them cause,
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and wheresoever else he is occasioned to speak of himself, or his own Affairs. It were certainly good for us (in the publick exercise of our Ministry at least,) where we may avoid it, not to meddle at all with personal and particular things, that concern either our selves or others.
and wheresoever Else he is occasioned to speak of himself, or his own Affairs. It were Certainly good for us (in the public exercise of our Ministry At least,) where we may avoid it, not to meddle At all with personal and particular things, that concern either our selves or Others.
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Both because the more we descend to particulars, the more subject we are to mistakings, (for descendendo contingit errare; ) and the leaven of a little Error or Indiscretion in the Pulpit, will sower a great lump of Truth and of Wholsom Doctrine: As also because personal matters can hardly be so dealt in, (especially in publick) but that, through prejudices and the partiality of mens Affections, offence and distast will be taken thereat by some or other.
Both Because the more we descend to particulars, the more Subject we Are to mistakings, (for descendendo contingit errare;) and the leaven of a little Error or Indiscretion in the Pulpit, will sour a great lump of Truth and of Wholesome Doctrine: As also Because personal matters can hardly be so dealt in, (especially in public) but that, through prejudices and the partiality of men's Affections, offence and distaste will be taken thereat by Some or other.
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It were best for us therefore, (that we either do not mistake, or be not mistaken ) to hold us to general Truths, for bearing personal matters, as much as may be.
It were best for us Therefore, (that we either do not mistake, or be not mistaken) to hold us to general Truths, for bearing personal matters, as much as may be.
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But where a Necessity lieth upon us, not with coveniency to be avoided (as so the Case may be) to speak of our own or other mens particular concernments: it should be our great care by our blessed Apostles example, to ballance well every word we speak,
But where a Necessity lies upon us, not with coveniency to be avoided (as so the Case may be) to speak of our own or other men's particular concernments: it should be our great care by our blessed Apostles Exampl, to balance well every word we speak,
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and not only to be sure to avoid the just giving, but to use our best diligence also to prevent the unjust taking, of Offence at any thing we shall deliver.
and not only to be sure to avoid the just giving, but to use our best diligence also to prevent the unjust taking, of Offence At any thing we shall deliver.
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12. Observe Fourthly, how ready the Apostle is upon every needful occasion, as to keep himself from the Crime, so to clear himself from () the suspicion of evil.
12. Observe Fourthly, how ready the Apostle is upon every needful occasion, as to keep himself from the Crime, so to clear himself from () the suspicion of evil.
Especially pernicious, when their mis-conceits of the Person may draw prejudice upon his Doctrine, and consequently bring scandal unto the Gospel of Jesus Christ.
Especially pernicious, when their misconceits of the Person may draw prejudice upon his Doctrine, and consequently bring scandal unto the Gospel of jesus christ.
there to justifie our selves, and by publick manifesto (as it were) to disclaim what we might be wrongfully charged withal, is many times expedient, and sometimes necessary. I am become a fool in glorying, saith our Apostle, but ye have compelled me. As who say;
there to justify our selves, and by public manifesto (as it were) to disclaim what we might be wrongfully charged withal, is many times expedient, and sometime necessary. I am become a fool in glorying, Says our Apostle, but you have compelled me. As who say;
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your undervaluing of me, to the great prejudice of the Gospel, but advantage of false Teachers, hath made that glorying now necessary for me, which had been otherwise but Vanity and Folly. When his case falleth to be ours;
your undervaluing of me, to the great prejudice of the Gospel, but advantage of false Teachers, hath made that glorying now necessary for me, which had been otherwise but Vanity and Folly. When his case falls to be ours;
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purge our selves from false Crimes and Suspicions, and maintain our own Innocency. Only be we first sure, that our Consciences stand clear in the sight of God, before we endeavour to clear our Credits before the faces of men. Lest by justifying our selves before them, we contract a new Guilt before him:
purge our selves from false Crimes and Suspicions, and maintain our own Innocency. Only be we First sure, that our Consciences stand clear in the sighed of God, before we endeavour to clear our Credits before the faces of men. Lest by justifying our selves before them, we contract a new Gilded before him:
The first and chiefest whereof is (as in all other Arts and Sciences ) to understand, Quid sit, Qua de re agitur, what it is that we are to treat of as the subject-matter of the whole discourse:
The First and chiefest whereof is (as in all other Arts and Sciences) to understand, Quid sit, Qua de re agitur, what it is that we Are to Treat of as the subject-matter of the Whole discourse:
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We shall never learn the Art, unless we first know the Nature of Contentment. Of that therefore first, from these words (very few in the Original) NONLATINALPHABET, In whatsoever state I am.
We shall never Learn the Art, unless we First know the Nature of Contentment. Of that Therefore First, from these words (very few in the Original), In whatsoever state I am.
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14. Wherein the Nature of true Contentment is (by intimation) discovered from the Object thereof in three particulars: partly limited and partly unlimited. Limited first, in respect of the Person: it must be a mans own Estate. The Verb here is in the first Person, NONLATINALPHABET I am.
14. Wherein the Nature of true Contentment is (by intimation) discovered from the Object thereof in three particulars: partly limited and partly unlimited. Limited First, in respect of the Person: it must be a men own Estate. The Verb Here is in the First Person, I am.
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But thirdly, for the Kind (high or low;) for the Quantity (great or small;) for the Quality (convenient or inconvenient;) and in every other respect, altogether indifferent and unlimited. So it be a mans own, and present estate, it mattereth not else what it be;
But Thirdly, for the Kind (high or low;) for the Quantity (great or small;) for the Quality (convenient or inconvenient;) and in every other respect, altogether indifferent and unlimited. So it be a men own, and present estate, it mattereth not Else what it be;
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NONLATINALPHABET indefinite, In whatsoever estate. In these Three joyntly consisteth the Nature of Contentment: in any of which whoever faileth, is short of St. Paul 's learning.
indefinite, In whatsoever estate. In these Three jointly Consisteth the Nature of Contentment: in any of which whoever Faileth, is short of Saint Paul is learning.
and proportionably, the coveting of his Farm, his Office, his Honour, his Kingdom: and generally the coveting of any thing that is anothers. Which is as much in effect,
and proportionably, the coveting of his Farm, his Office, his Honour, his Kingdom: and generally the coveting of any thing that is another's. Which is as much in Effect,
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is a cursed fruit of corrupt self-love, a direct breach of the holy Law of God in that last Commandment, and flatly opposite to that NONLATINALPHABET or self-sufficiency, wherein true contentment consisteth.
is a cursed fruit of corrupt Self-love, a Direct breach of the holy Law of God in that last Commandment, and flatly opposite to that or self-sufficiency, wherein true contentment Consisteth.
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as to require every man to ▪ rest fully satisfied with that portion of outward things, which God hath been pleased by fair and justifiable ways, in his good providence to derive upon him, without a greedy desire of that which is anothers. They who conceit, the thing in that Commandment properly forbidden, to be the Primi motus, those first motions or stirrings of sin, which we call Concupiscence, arising in the sensual Appetite (corrupted through Adam 's fall,
as to require every man to ▪ rest Fully satisfied with that portion of outward things, which God hath been pleased by fair and justifiable ways, in his good providence to derive upon him, without a greedy desire of that which is another's. They who conceit, the thing in that Commandment properly forbidden, to be the Primi motus, those First motions or stirrings of since, which we call Concupiscence, arising in the sensual Appetite (corrupted through Adam is fallen,
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For those motions or stirrings (supposing them sinful ) are according to their several objects (so far as they can be supposed sinful ) forbidden in every of the Ten Commandments respectively:
For those motions or stirrings (supposing them sinful) Are according to their several objects (so Far as they can be supposed sinful) forbidden in every of the Ten commandments respectively:
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even as the Acts are, to which they refer; and from which they differ, not so much in kind, as in degree. I much rather incline to their judgment, who think the thing properly and principally there forbidden, to be an inordinate desire after that, which by right or property is Anothers, and not Ours.
even as the Acts Are, to which they refer; and from which they differ, not so much in kind, as in degree. I much rather incline to their judgement, who think the thing properly and principally there forbidden, to be an inordinate desire After that, which by right or property is Another's, and not Ours.
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as is evident from the Analogy of our Saviours Expositions upon the other Commandments, wherein Murther and Adultery are forbidden, Mat. 5. But the last Commandment, Thou shalt not Covet, cometh more within us:
as is evident from the Analogy of our Saviors Expositions upon the other commandments, wherein Murder and Adultery Are forbidden, Mathew 5. But the last Commandment, Thou shalt not Covet, comes more within us:
condemning every inordinate desire of what is not ours, albeit we have no actual intention to make it ours, by any unlawful (either violent or fraudulent) means.
condemning every inordinate desire of what is not ours, albeit we have no actual intention to make it ours, by any unlawful (either violent or fraudulent) means.
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He brake the Eighth Commandment, Thou shalt not steal; and he brake the Sixth Commandment also, Thou shalt not kill: when he took Naboth 's both Life and Vineyard from him by a most unjust and cruel oppression. All this came on afterwards.
He brake the Eighth Commandment, Thou shalt not steal; and he brake the Sixth Commandment also, Thou shalt not kill: when he took Naboth is both Life and Vineyard from him by a most unjust and cruel oppression. All this Come on afterwards.
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But his first sin was meerly against the last Commandment: in that he could not rest himself satisfied with all his own Abundance, but his mind was set on Naboth 's plat;
But his First since was merely against the last Commandment: in that he could not rest himself satisfied with all his own Abundance, but his mind was Set on Naboth is plate;
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He had not as yet (for any thing appeareth in the Story) any setled purpose, any resolved design, to wrest it from the owner by Violence, or to weary him out of it with injust Vexations: So he might but have it upon any fair terms; (either by way of Sale, he would give him full as much for it as it could be worth of any mans money;
He had not as yet (for any thing appears in the Story) any settled purpose, any resolved Design, to wrest it from the owner by Violence, or to weary him out of it with injust Vexations: So he might but have it upon any fair terms; (either by Way of Sale, he would give him full as much for it as it could be worth of any men money;
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either way should serve his turn:) Naboth should but speak his own Conditions, and they should be performed. Many a petty Lord of a Hamlet with us, would think himself disparaged in a Treaty of Enclosure, to descend to such low Capitulations with one of his poor Neighbours, as the great King of Israel then did with one of his Subjects, and to sin but as modestly as Ahab yet did.
either Way should serve his turn:) Naboth should but speak his own Conditions, and they should be performed. Many a Petty Lord of a Hamlet with us, would think himself disparaged in a Treaty of Enclosure, to descend to such low Capitulations with one of his poor Neighbours, as the great King of Israel then did with one of his Subject's, and to sin but as modestly as Ahab yet did.
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Here was neither Fraud nor Violence, nor so much as Threatning used: but the whole carriage outwardly square enough, and the proposals not unreasonable.
Here was neither Fraud nor Violence, nor so much as Threatening used: but the Whole carriage outwardly square enough, and the proposals not unreasonable.
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All the fault (as yet) was within. The thing that made Ahab even then guilty in the sight of God, was the inordinacy of his desire after that Vineyard, being not his own: which Inordinacy, upon Naboth 's refusal of the offered Conditions, he farther bewrayed by many signs, the effects of a discontented mind. For in he cometh, heavy and displeased;
All the fault (as yet) was within. The thing that made Ahab even then guilty in the sighed of God, was the inordinacy of his desire After that Vineyard, being not his own: which Inordinacy, upon Naboth is refusal of the offered Conditions, he farther bewrayed by many Signs, the effects of a discontented mind. For in he comes, heavy and displeased;
taketh pet, and his bed; looketh at no body, and out of sullenness forsaketh his meat. Had he well learned this piece of the lesson in the Text, to have contented himself with his own, both his body had been in better temper, and his mind at better quiet, and his conscience at better peace than now they were.
Takes pet, and his Bed; looks At no body, and out of sullenness Forsaketh his meat. Had he well learned this piece of the Lesson in the Text, to have contented himself with his own, both his body had been in better temper, and his mind At better quiet, and his conscience At better peace than now they were.
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and in a just war: and they might have been his jure donationis, by the Kings free donation [ Give me the Persons, take the Goods to thy self ] if he had been minded to accept the offer. But Abraham would none:
and in a just war: and they might have been his jure donationis, by the Kings free donation [ Give me the Persons, take the Goods to thy self ] if he had been minded to accept the offer. But Abraham would none:
contenting himself with what the Lord had blessed him withal, he did not desire, neither would he take from a thread or a shooe-latchet, of any thing that appertained to the King of Sodom.
contenting himself with what the Lord had blessed him withal, he did not desire, neither would he take from a thread or a Shoe-latchet, of any thing that appertained to the King of Sodom.
as to the matter we now treat of, than this our Apostle: if we do but recall to mind that Protestation of his once before mentioned, made before the Clergy of Asia in his Visitation at Miletum, Acts 20. [ I have coveted no mans Silver, or Gold, or Apparel.
as to the matter we now Treat of, than this our Apostle: if we do but Recall to mind that Protestation of his once before mentioned, made before the Clergy of Asia in his Visitation At Miletus, Acts 20. [ I have coveted no men Silver, or Gold, or Apparel.
] Brave and noble was the challenge, that Samuel made in a full Assembly of the whole people of Israel, [ Behold here I am, witness against me before the Lord, and before his Anointed.
] Brave and noble was the challenge, that Samuel made in a full Assembly of the Whole people of Israel, [ Behold Here I am, witness against me before the Lord, and before his Anointed.
Whose Oxe have I taken, or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose hands have I received a Bribe? ] Possibly there are Iudges and Officers in the World, that would be loth to make so bold a Challenge, and venture a fair trial upon it.
Whose Ox have I taken, or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose hands have I received a Bribe? ] Possibly there Are Judges and Officers in the World, that would be loath to make so bold a Challenge, and venture a fair trial upon it.
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Yet cometh that Challenge far short of this Protestation: Samuel speaketh only of not taking; St. Paul also of not coveting: according to the express letter of the prohibition in the Decalogue. NONLATINALPHABET, Thou shalt not covet, saith the Law:
Yet comes that Challenge Far short of this Protestation: Samuel speaks only of not taking; Saint Paul also of not coveting: according to the express Letter of the prohibition in the Decalogue., Thou shalt not covet, Says the Law:
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his Conscience answereth, NONLATINALPHABET, I have not coveied. So good a Proficient was he, so perfect a Scholar in this holy learning, that he con'd it Verbatim. NONLATINALPHABET might he well say and truly:
his Conscience Answers,, I have not coveied. So good a Proficient was he, so perfect a Scholar in this holy learning, that he coned it Verbatim. might he well say and truly:
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for what should hinder? Only if we would but tie our selves strictly to those Rules (those I mean of Iustice and Charity ) which are the first Elements of this learning. For Iustice first:
for what should hinder? Only if we would but tie our selves strictly to those Rules (those I mean of justice and Charity) which Are the First Elements of this learning. For justice First:
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Now every mans right unto any of the things of this World ariseth from Gods disposal thereof by such ways and means (ordinarily) as by the general Law, and common consent of all civil Nations,
Now every men right unto any of the things of this World arises from God's disposal thereof by such ways and means (ordinarily) as by the general Law, and Common consent of all civil nations,
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21. If then we be at any time carried with a restless and immoderate desire after that, which the hand of Providence hath been pleased to dispose otherwhere, (and our selves have no Antecedent right, whereby to entitle it Ours: ) do we not take upon us (after a sort) to controll the holy and wise Appointments of our good God? For if it were indeed fitter for us than him, and not in opinion only:
21. If then we be At any time carried with a restless and immoderate desire After that, which the hand of Providence hath been pleased to dispose otherwhere, (and our selves have no Antecedent right, whereby to entitle it Ours:) do we not take upon us (After a sort) to control the holy and wise Appointments of our good God? For if it were indeed fitter for us than him, and not in opinion only:
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could not the Lord by his Almighty power, and would he not in the dispensation of his good providence, have by some honest means or other disposed it upon us rather than upon him? By this extreme partiality to our selves we become unjust Iudges of evil thoughts:
could not the Lord by his Almighty power, and would he not in the Dispensation of his good providence, have by Some honest means or other disposed it upon us rather than upon him? By this extreme partiality to our selves we become unjust Judges of evil thoughts:
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in setling that upon our selves in our own thoughts; as fittest for us, which God hath thought fit to settle rather upon another. The Story in Xenophon, how young Cyrus was corrected by his Tutor, for bestowing the Two Coats upon Two of his School-fellows, according to the fitness thereof to their Two Bodies in his own discretion;
in settling that upon our selves in our own thoughts; as Fittest for us, which God hath Thought fit to settle rather upon Another. The Story in Xenophon, how young Cyrus was corrected by his Tutor, for bestowing the Two Coats upon Two of his School fellows, according to the fitness thereof to their Two Bodies in his own discretion;
22. The other Rule I told you of, is that of Charity. Which binding us to love our neighbour as our selves, must needs bind us consequently to rejoyce in his good, as in our own; and not wish any thing to his prejudice, no more than to our own: and consequently to these, to be content that he should enjoy that which God hath allotted him with our good wills, as we desire to hold that which is in like manner allotted us with his good will. There is no such Enemy to Brotherly love as is Self-love. For look how much we bestow upon our selves more than we should, we must needs leave to our brother so much less than we should.
22. The other Rule I told you of, is that of Charity. Which binding us to love our neighbour as our selves, must needs bind us consequently to rejoice in his good, as in our own; and not wish any thing to his prejudice, no more than to our own: and consequently to these, to be content that he should enjoy that which God hath allotted him with our good wills, as we desire to hold that which is in like manner allotted us with his good will. There is no such Enemy to Brotherly love as is Self-love. For look how much we bestow upon our selves more than we should, we must needs leave to our brother so much less than we should.
It were hard so to confine mens minds to that which is their own, as not to allow any desire at all of that which is anothers. If we should conceive the Law thus strict:
It were hard so to confine men's minds to that which is their own, as not to allow any desire At all of that which is another's. If we should conceive the Law thus strict:
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it would destroy, not only all Humane Ordinances, that concern Trading and Commerce, as buying, selling, exchanging, &c. (without which publick Societies cannot subsist;) but even the Divine Ordinance also, of earning our livings by labour and industry. Then might no man endeavour by honourable and vertuous atchievements to raise himself a fortune, or make way for his future advancement, or do any thing whatsoever, whereby to acquire or derive upon himself a property in any thing that were not his own already:
it would destroy, not only all Humane Ordinances, that concern Trading and Commerce, as buying, selling, exchanging, etc. (without which public Societies cannot subsist;) but even the Divine Ordinance also, of earning our livings by labour and industry. Then might no man endeavour by honourable and virtuous achievements to raise himself a fortune, or make Way for his future advancement, or do any thing whatsoever, whereby to acquire or derive upon himself a property in any thing that were not his own already:
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24. This Objection need not much trouble us ▪ Nor justice, nor Charity, nor the holy Law of God, which giveth rules to both, condemn all desire of that which is anothers: but an inordinate desire only:
24. This Objection need not much trouble us ▪ Nor Justice, nor Charity, nor the holy Law of God, which gives rules to both, condemn all desire of that which is another's: but an inordinate desire only:
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All the difficulty in this matter will be, (and that will make us some business) how to discern between an orderly, and an inordinate desire: that so we may be able to judge rightly concerning our own desires at all times;
All the difficulty in this matter will be, (and that will make us Some business) how to discern between an orderly, and an inordinate desire: that so we may be able to judge rightly Concerning our own Desires At all times;
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Which is to be done by duly considering of those three especial Qualifications, which are all requisite (the concurrence, I mean, of the whole three ) to the making up of an orderly desire: in any of which if there be a failure ▪ the desire becometh inordinate and sinful. These three are in respect;
Which is to be done by duly considering of those three especial Qualifications, which Are all requisite (the concurrence, I mean, of the Whole three) to the making up of an orderly desire: in any of which if there be a failure ▪ the desire Becometh inordinate and sinful. These three Are in respect;
In this manner Abraham desired of Ephron the Hittite, a spare portion in one end of his field for a burying-place for Sarah: when as, being a stranger, he had no possession among them wherein to bury his dead, Gen. 23.
In this manner Abraham desired of Ephron the Hittite, a spare portion in one end of his field for a burying-place for Sarah: when as, being a stranger, he had no possession among them wherein to bury his dead, Gen. 23.
For he had given him a flat denial, and rejected all Motions for an alienation with an Absit (the Lord forbid it me, that I should part with the Inheritance of my Ancestors; ) yet he must have it tho;
For he had given him a flat denial, and rejected all Motions for an alienation with an Absit (the Lord forbid it me, that I should part with the Inheritance of my Ancestors;) yet he must have it though;
so as I can set my heart at rest, fall out as it will, and compose my affections to an indifferent temper whether I obtain my desire or no, (If I may have it well and good;
so as I can Set my heart At rest, fallen out as it will, and compose my affections to an indifferent temper whither I obtain my desire or no, (If I may have it well and good;
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if not, no great harm done, I am but where I was:) my desire is also thus far regular, and hindreth not but that I may be well enough content notwithstanding.
if not, no great harm done, I am but where I was:) my desire is also thus Far regular, and hindereth not but that I may be well enough content notwithstanding.
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28. But if my desire raise mud and perturbations in me, and breed troubled and confused thoughts, so as to disquiet me in my sleep, distract me in my devotions, disturb me that I cannot walk in the ways of my Calling, or perform the common offices of life with any chearfulness,
28. But if my desire raise mud and perturbations in me, and breed troubled and confused thoughts, so as to disquiet me in my sleep, distract me in my devotions, disturb me that I cannot walk in the ways of my Calling, or perform the Common Offices of life with any cheerfulness,
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then is my desire so far forth ān inordinate and covetous desire, and inconsistent with true Contentation. And such again was Ahabs. When he could not have his longing, Nec manus, nec pes;
then is my desire so Far forth amn inordinate and covetous desire, and inconsistent with true Contentation. And such again was Ahabs. When he could not have his longing, Nec manus, nec pes;
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For tell me (to close a little with thee, thou that scornest the name of Covetous ) whence is it, that thou either pinest away with envy at the Greatness of thy neighbours,
For tell me (to close a little with thee, thou that Scornest the name of Covetous) whence is it, that thou either pinest away with envy At the Greatness of thy neighbours,
or repinest with murmuring at the scantness of thy own portion? These are parlous symptoms. Why art thou ever and anon maundering that his Farm is better than thine, his Meadows greener than thine, his Corn ranker than thine, his cattle fatter than thine, his Ware-house fuller than thine, his Office gainfuller than thine, his service better rewarded than thine, his trading quicker than thine;
or repinest with murmuring At the scantness of thy own portion? These Are perilous symptoms. Why art thou ever and anon maundering that his Farm is better than thine, his Meadows greener than thine, his Corn ranker than thine, his cattle fatter than thine, his Warehouse fuller than thine, his Office gainfuller than thine, his service better rewarded than thine, his trading quicker than thine;
) But do not desire that inordinately, which thou canst ▪ not compass honestly, and which (if dishonestly gotten) thou shouldest have little joy of, when thou hadst it.
) But do not desire that inordinately, which thou Canst ▪ not compass honestly, and which (if dishonestly got) thou Shouldst have little joy of, when thou Hadst it.
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30. Lastly, for the consequents, or remoter effects of the Desire. Desire looketh ever at the end, carrying the mind and thoughts thither with some eagerness:
30. Lastly, for the consequents, or Remoter effects of the Desire. Desire looks ever At the end, carrying the mind and thoughts thither with Some eagerness:
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and that, both for Quantity and Quality. According to the strength of the desire is the bent also of the endeavour: and according as the Desire is qualified ( Morally qualified, I mean, that is, either good or bad;) the endeavour also is conditioned much what like it.
and that, both for Quantity and Quality. According to the strength of the desire is the bent also of the endeavour: and according as the Desire is qualified (Morally qualified, I mean, that is, either good or bad;) the endeavour also is conditioned much what like it.
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If then I can so bound my desire of something which another hath, as to resolve and hold, not at any hand to attempt the obtaining thereof by any other than by fair, and warrantable, and conscionable means:
If then I can so bound my desire of something which Another hath, as to resolve and hold, not At any hand to attempt the obtaining thereof by any other than by fair, and warrantable, and conscionable means:
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my desire is also thus far a regular and lawful desire. So David, though he could not but desire the accomplishment of Gods gracious promise of advancing him to the Kingdom, which was not his yet (otherwise than in Gods designation) but anothers: yet when he was urged by his followers, to lay hold of a fair opportunity, which (as they thought) God had put into his hand for the effecting thereof:
my desire is also thus Far a regular and lawful desire. So David, though he could not but desire the accomplishment of God's gracious promise of advancing him to the Kingdom, which was not his yet (otherwise than in God's designation) but another's: yet when he was urged by his followers, to lay hold of a fair opportunity, which (as they Thought) God had put into his hand for the effecting thereof:
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his soul did so much abhor the very mention of such a fact, that at two several times, he would not so much as take the advice into the least deliberation,
his soul did so much abhor the very mention of such a fact, that At two several times, he would not so much as take the Advice into the least deliberation,
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God can and will I know in his due time make good his own promise without my sin. I shall be content to wait his leisure, and to remain in the sad condition I am now in, till it shall please him to bring me out of it, rather than clog my conscience with the guilt of such a horrid crime.
God can and will I know in his due time make good his own promise without my since. I shall be content to wait his leisure, and to remain in the sad condition I am now in, till it shall please him to bring me out of it, rather than clog my conscience with the guilt of such a horrid crime.
Letters shall be written, Witnesses suborned, Iudges awed, Iustice perverted, and an innocent person (If the situation if his Vineyard had not made him guilty) in a goodly formal pageant of a legal proceeding with much base hypocrisie,
Letters shall be written, Witnesses suborned, Judges awed, justice perverted, and an innocent person (If the situation if his Vineyard had not made him guilty) in a goodly formal pageant of a Legal proceeding with much base hypocrisy,
Quid non mortalia pectora cogis? Stand amazed, and consider, what a mass of sin and mischief, the least indulgence to a vicious inordinate desire may lead you to at the last, more than perhaps you could at the first suspect your self capable to fall into.
Quid non mortalia pectora Cogis? Stand amazed, and Consider, what a mass of since and mischief, the least indulgence to a vicious inordinate desire may led you to At the last, more than perhaps you could At the First suspect your self capable to fallen into.
you shall find the most of them to owe both their first-birth and after-growth to this cursed root of Covetousness. Extortion, Bribery, Flattery, Calumny, Perjury, Simony, Sacriledge, unjust Wars and Suits:
you shall find the most of them to owe both their first-birth and aftergrowth to this cursed root of Covetousness. Extortion, Bribery, Flattery, Calumny, Perjury, Simony, Sacrilege, unjust Wars and Suits:
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exhaunsing of Fees, trucking for Expedition, racking of Rents, cracking of Bankrupts, depopulating of Towns, projecting of Monopolies, and God knoweth how many more, (my breath would fail me,
exhaunsing of Fees, trucking for Expedition, racking of Rends, cracking of bankrupts, depopulating of Towns, projecting of Monopolies, and God Knoweth how many more, (my breath would fail me,
and the time, but to name them) are they not all from hence? And doth not the riseness of them abroad in the World, unanswerably convince the men of this Generation of much injustice and uncharitableness, in coveting other mens goods,
and the time, but to name them) Are they not all from hence? And does not the riseness of them abroad in the World, unanswerably convince the men of this Generation of much injustice and uncharitableness, in coveting other men's goods,
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33. Upon this first point I have stood the longer, being the Principal of the three, and the foundation of the other two. That now setled, we shall be like to come off with quicker dispatch in the rest.
33. Upon this First point I have stood the longer, being the Principal of the three, and the Foundation of the other two. That now settled, we shall be like to come off with quicker dispatch in the rest.
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The object of Contentment, as it is limited in respect of the Person; It must be a mans own estate (of which hitherto:) so is it limited in respect of the Time; It must be a mans present Estate, (of which next.) The Text hath not NONLATINALPHABET in the preter, In what state I have been; nor NONLATINALPHABET in the future, In what state I shall be: but in the present NONLATINALPHABET, In whatsoever state I am Look what God (who is Lord of all,
The Object of Contentment, as it is limited in respect of the Person; It must be a men own estate (of which hitherto:) so is it limited in respect of the Time; It must be a men present Estate, (of which next.) The Text hath not in the preter, In what state I have been; nor in the future, In what state I shall be: but in the present, In whatsoever state I am Look what God (who is Lord of all,
and dispenseth to every man severally as he will) disposeth upon him for the present; although perhaps far short of what he may have had in some times heretofore, or of what he may probably have in possibilities and reversions hereafter: he that hath a contented mind doth not afflict himself, either with pensive thoughts, at the remembrance of what he hath been or with suspenceful thoughts, in forecasting both his hopes and fears what he may be: But he giveth himself up to the Lords present disposal, and resteth satisfied with the portion that is before him. NONLATINALPHABET, saith the Apostle expresly.
and dispenseth to every man severally as he will) Disposeth upon him for the present; although perhaps Far short of what he may have had in Some times heretofore, or of what he may probably have in possibilities and reversions hereafter: he that hath a contented mind does not afflict himself, either with pensive thoughts, At the remembrance of what he hath been or with suspenceful thoughts, in forecasting both his hope's and fears what he may be: But he gives himself up to the lords present disposal, and rests satisfied with the portion that is before him., Says the Apostle expressly.
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Heb. 13. being content with the present things: and elsewhere, Having food and Rayment (NONLATINALPHABET in the present tense still) let us be therewith content.
Hebrew 13. being content with the present things: and elsewhere, Having food and Raiment (in the present tense still) let us be therewith content.
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they cannot chuse but pierce themselves through with many sorrows, and create themselves much unrest. Laetus in praesens animus, quod ultra est Oderet curare;
they cannot choose but pierce themselves through with many sorrows, and create themselves much unrest. Laetus in Praesens animus, quod ultra est Oderet curare;
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34. Grant but the former part, already made good, That we are to be content with our own; and this will follow of it self, That we are to be content with the present: because nothing can be truly said to be our own, but the present. What is past and gone, perhaps it was ours; but we cannot say, It is ours now:
34. Grant but the former part, already made good, That we Are to be content with our own; and this will follow of it self, That we Are to be content with the present: Because nothing can be truly said to be our own, but the present. What is past and gone, perhaps it was ours; but we cannot say, It is ours now:
) and then what was ours goeth another way, who knoweth whither? Perhaps to a meer stranger ( cujus erunt?) Thou fool, this night thy Soul shall be required of thee:
) and then what was ours Goes Another Way, who Knoweth whither? Perhaps to a mere stranger (cujus erunt?) Thou fool, this night thy Soul shall be required of thee:
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then whose shall these things be, thou now callest thine? Nothing is certainly ours, but the present: and of that we have no farther certainty than the present. So that unless we can frame our minds to be content with the present, we shall never be able to find any certainty whereon to rest.
then whose shall these things be, thou now Callest thine? Nothing is Certainly ours, but the present: and of that we have no farther certainty than the present. So that unless we can frame our minds to be content with the present, we shall never be able to find any certainty whereon to rest.
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35. Add hereunto secondly, that all solicitous looking forward and beyond the present, doth ipso facto and of it self take off so much from our content. It raiseth up many foggy mists of hopes and fears, and other perturbations, that disquiet the mind wonderfully,
35. Add hereunto secondly, that all solicitous looking forward and beyond the present, does ipso facto and of it self take off so much from our content. It Raiseth up many foggy mists of hope's and fears, and other perturbations, that disquiet the mind wonderfully,
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Take therefore no thought for the morrow, for the morrow shall take thought for the things of it self, sufficient unto the day is the evil thereof, Mat. 6.
Take Therefore no Thought for the morrow, for the morrow shall take Thought for the things of it self, sufficient unto the day is the evil thereof, Mathew 6.
36. A third consideration there is, nothing less available than either of the former, but rather much more, to them that can lay hold of it (for it is above the reach of Poets and Philosophers, and beyond the ken even of professed Christians that want the eye of Faith ) to frame us to contentment with the present, arising from the contemplation of the infinite love of our gracious Lord God, joyntly with his infinite wisdom. By these,
36. A third consideration there is, nothing less available than either of the former, but rather much more, to them that can lay hold of it (for it is above the reach of Poets and Philosophers, and beyond the ken even of professed Christians that want the eye of Faith) to frame us to contentment with the present, arising from the contemplation of the infinite love of our gracious Lord God, jointly with his infinite Wisdom. By these,
and by the Laws of good discourse, ( per viam regressus. ) This my good God hath presently ordered for me ▪ and therefore it must needs be he saw it presently best for me.
and by the Laws of good discourse, (per viam regressus.) This my good God hath presently ordered for me ▪ and Therefore it must needs be he saw it presently best for me.
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Thus may we sugere mel de petra; gather grapes of thorns, and figs of thistles, and satisfie our selves with the honey of comfort out of the stony rock of barrenness and adversity.
Thus may we sugere mel de Petra; gather grapes of thorns, and figs of thistles, and satisfy our selves with the honey of Comfort out of the stony rock of Barrenness and adversity.
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37. Where are they then, that will tell you, On the one side, what jolly men they have been: But miserum est fuisse. Having been born and bred to better fortunes, their spirits are too great to stoop to so low a condition as now they are in.
37. Where Are they then, that will tell you, On the one side, what jolly men they have been: But miserum est Fuisse. Having been born and bred to better fortune's, their spirits Are too great to stoop to so low a condition as now they Are in.
Or that will tell you on the other side, what jolly men they shall be: when such fortunes as they have in chase or in expectation shall fall into their hands;
Or that will tell you on the other side, what jolly men they shall be: when such fortune's as they have in chase or in expectation shall fallen into their hands;
Little do the one sort, or the other, know the falseness of their own unthankful and rebellious hearts. If with discontent ▪ they repine at what they are; I shall doubt they were never truly content with what they were, and I shall fear (unless God change their hearts) that they will never be well content with what they shall be. He that is indeed content when the Lord giveth, can be content also when the Lord taketh away; and with Iob bless the holy Name of God for both.
Little do the one sort, or the other, know the falseness of their own unthankful and rebellious hearts. If with discontent ▪ they repine At what they Are; I shall doubt they were never truly content with what they were, and I shall Fear (unless God change their hearts) that they will never be well content with what they shall be. He that is indeed content when the Lord gives, can be content also when the Lord Takes away; and with Job bless the holy Name of God for both.
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We are in like sort to frame our selves and wills to a holy submission, to whatsoever the present good pleasure of his will and providence shall share out for us.
We Are in like sort to frame our selves and wills to a holy submission, to whatsoever the present good pleasure of his will and providence shall share out for us.
39. Which yet let no man so desperately mis-understand, as to please himself hereupon in his own sloth and supinity, with Solomons sluggard, (whom that wise man censureth as a fool for it) who foldeth his hands together; and letteth the world wag as it will, without any care at all what shall become of him and his another day.
39. Which yet let no man so desperately misunderstand, as to please himself hereupon in his own sloth and supinity, with Solomons sluggard, (whom that wise man censureth as a fool for it) who foldeth his hands together; and lets the world wag as it will, without any care At all what shall become of him and his Another day.
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And yet, as if he were the only wise man ( Sapientum octavus, wiser than seven men that can render a reason ) he speaketh Sentences, (but it is like a Parable in a fools mouth, a speech full of reason in it self,
And yet, as if he were the only wise man (Sages Octavius, Wiser than seven men that can render a reason) he speaks Sentences, (but it is like a Parable in a Fools Mouth, a speech full of reason in it self,
40. Nor yet Secondly so, as to pass censure upon his brethren, as if it were nothing but Covetousness or Ambition, when he shall observe any of them by their providence, industry, and good endeavours in a fair and honest course, to lay a foundation for their future better fortunes:
40. Nor yet Secondly so, as to pass censure upon his brothers, as if it were nothing but Covetousness or Ambition, when he shall observe any of them by their providence, industry, and good endeavours in a fair and honest course, to lay a Foundation for their future better fortune's:
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The same Poet hath meetly well expressed it there, speaking again of the same person, Omnis Aristippum decuit color, & status, & res. Tentantem majora, ferè praesentibus aequum.
The same Poet hath meetly well expressed it there, speaking again of the same person, Omnis Aristippum decuit colour, & status, & Rest. Tentantem marjoram, ferè praesentibus Aequum.
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It is a point of wisdom, not a fruit of discontent, when God openeth to a man a fair opportunity of advancing his estate to an higher or fuller condition than now he is in, to embrace the opportunity,
It is a point of Wisdom, not a fruit of discontent, when God Openeth to a man a fair opportunity of advancing his estate to an higher or fuller condition than now he is in, to embrace the opportunity,
which was the Indifferency of it, as it standeth in the Text, for the kind, quantity, quality, and every other respect (except the before excepted) altogether unlimited. NONLATINALPHABET, indifferently.
which was the Indifferency of it, as it Stands in the Text, for the kind, quantity, quality, and every other respect (except the before excepted) altogether unlimited., indifferently.
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And elsewhere he saith of himself and his fellow-labourers in the Gospel, that in all things they had been careful to approve themselves as the Ministers of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, &c. As indeed it is a point of the same skill, to know how to abound, and how to want: and equally hard to bear prosperity without insolence, and adversity without impatience.
And elsewhere he Says of himself and his Fellow-labourers in the Gospel, that in all things they had been careful to approve themselves as the Ministers of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, etc. As indeed it is a point of the same skill, to know how to abound, and how to want: and equally hard to bear Prosperity without insolence, and adversity without impatience.
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The wise Son of Agur was therefore equally afraid of both, when he prayed that God would neither give him excessive Riches, nor extreme Poverty; As one that well knew, there was great and equal danger in the one Extreme, as well as in the other; if God should leave us to wrestle with the temptations, that may arise from either of them, by our own strength alone without the aidance of his grace.
The wise Son of Agur was Therefore equally afraid of both, when he prayed that God would neither give him excessive Riches, nor extreme Poverty; As one that well knew, there was great and equal danger in the one Extreme, as well as in the other; if God should leave us to wrestle with the temptations, that may arise from either of them, by our own strength alone without the aidance of his grace.
sed animus, If the things themselves were enough to afford content, or breed discontent: then should all men that enjoy them alike, be alike contented therewith;
sed animus, If the things themselves were enough to afford content, or breed discontent: then should all men that enjoy them alike, be alike contented therewith;
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It is therefore from the different furniture of the mind, that men are differently affected both with plenty and want. Now the mind of a godly man, being setled upon God by a holy dependance upon his providence:
It is Therefore from the different furniture of the mind, that men Are differently affected both with plenty and want. Now the mind of a godly man, being settled upon God by a holy dependence upon his providence:
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hence it is, that neither height nor depth, neither want nor abundance, neither things present, nor things to come, nor any worldly accident can drive him from that hold.
hence it is, that neither height nor depth, neither want nor abundance, neither things present, nor things to come, nor any worldly accident can drive him from that hold.
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He shall not be moved for ever, neither shall be daunted with any evil tydings, because his heart is fixed, and his trust is in the Lord, Psal. 112. Si fractus illabatur orbis Impavidum ferient ruinae.
He shall not be moved for ever, neither shall be daunted with any evil tidings, Because his heart is fixed, and his trust is in the Lord, Psalm 112. Si fractus illabatur Orbis Impavidum ferient ruinae.
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43. Secondly, such a vast disproportion there is between the reasonable soul of man, and the sublunary Creatures, that the appetite of that cannot be filled with any of these.
43. Secondly, such a vast disproportion there is between the reasonable soul of man, and the sublunary Creatures, that the appetite of that cannot be filled with any of these.
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The soul being capable of a Communion with God by grace, and the fruition of him in glory, cannot be satisfied with any thing that is less than God; nor therefore with any thing but God. At the last day,
The soul being capable of a Communion with God by grace, and the fruition of him in glory, cannot be satisfied with any thing that is less than God; nor Therefore with any thing but God. At the last day,
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when the Saints shall enjoy fulness of glory in the presence of God, their souls shall be compleatly satiated with joy and happiness to their utmost capacity ( Satiabor cum apparuerit gloria, When I awake, I shall be satisfied with thy likeness, Psal. 17.) In the mean time they are satisfied with a kind of fulness, according to the measure of their present capacity:
when the Saints shall enjoy fullness of glory in the presence of God, their Souls shall be completely satiated with joy and happiness to their utmost capacity (Satiabor cum apparuerit gloria, When I awake, I shall be satisfied with thy likeness, Psalm 17.) In the mean time they Are satisfied with a kind of fullness, according to the measure of their present capacity:
such a fulness as sufficeth for the sustaining of their Souls with patience and comfort, ( Sufficet tibi gratia: Till that sa•iety of Glory come, my grace is sufficient for thee onward.) Hence groweth another difference between the godly, and the worldly man.
such a fullness as Suffices for the sustaining of their Souls with patience and Comfort, (Sufficet tibi Gratia: Till that sa•iety of Glory come, my grace is sufficient for thee onward.) Hence grows Another difference between the godly, and the worldly man.
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The one is content with nothing: because for want of Grace he hath not a sufficiency within, to quiet the desires of his soul, not to be satisfied with outward things. The other is content with anything: because he hath a sufficiency of grace within him, whereof (so long as he persisteth in that state,
The one is content with nothing: Because for want of Grace he hath not a sufficiency within, to quiet the Desires of his soul, not to be satisfied with outward things. The other is content with anything: Because he hath a sufficiency of grace within him, whereof (so long as he persisteth in that state,
and but by his own default) no creature in the world can deprive him. 44. Again thirdly, the encrease of outward things rather provoketh the appetites of the soul,
and but by his own default) no creature in the world can deprive him. 44. Again Thirdly, the increase of outward things rather provokes the appetites of the soul,
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nor he that loveth abundance with encrease. As a River, the greater it groweth by receiving in little brooks, the wider and the deeper it weareth the channel: so all outward things, the more they encrease, the more they enlarge the desires, still to their own proportion.
nor he that loves abundance with increase. As a River, the greater it grows by receiving in little brooks, the wider and the Deeper it weareth the channel: so all outward things, the more they increase, the more they enlarge the Desires, still to their own proportion.
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Was ever Voluptuous, or Ambitious, or Covetous, or Malicious man so glutted either with pleasures, or preferments, or riches, or revenge, as not to desire more? Only the Godly mans hopes are not so nipt with the decay, nor his desires so extended upon the encrease of these outward things; as to hinder his content. Because neither his hopes, nor desires are set upon the world, or the things of the world:
Was ever Voluptuous, or Ambitious, or Covetous, or Malicious man so glutted either with pleasures, or preferments, or riches, or revenge, as not to desire more? Only the Godly men hope's Are not so nipped with the decay, nor his Desires so extended upon the increase of these outward things; as to hinder his content. Because neither his hope's, nor Desires Are Set upon the world, or the things of the world:
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Why do we not rather begin at the other end? Do that rather, which is not only possible, but (the grace of God assisting) easie also? In striving to fit our minds to the things.
Why do we not rather begin At the other end? Do that rather, which is not only possible, but (the grace of God assisting) easy also? In striving to fit our minds to the things.
To work our own Contentment, we should not labour so much to encrease our substance (that is a preposterous course;) as to moderate our desires: which is the right way, and the more feasible.
To work our own Contentment, we should not labour so much to increase our substance (that is a preposterous course;) as to moderate our Desires: which is the right Way, and the more feasible.
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1 Tim. 6. He saith not NONLATINALPHABET, delicates; but NONLATINALPHABET, food: nor NONLATINALPHABET, ornaments; but NONLATINALPHABET raiment, coverings. Any filling for the belly, any hilling for the back, would serve his turn.
1 Tim. 6. He Says not, delicates; but, food: nor, Ornament; but raiment, coverings. Any filling for the belly, any hilling for the back, would serve his turn.
whilst the Lord lendeth us peace and plenty, to exercise our selves duly in the Art of abounding; that we be the better able to manage the Art of wanting, if ever it shall please him to put us to it.
while the Lord dares us peace and plenty, to exercise our selves duly in the Art of abounding; that we be the better able to manage the Art of wanting, if ever it shall please him to put us to it.
when we enjoy abundance. It is our extreme insolency and unthankfulness when we are full, that maketh our impatience and discontentedness break forth with the greater extremity,
when we enjoy abundance. It is our extreme insolency and unthankfulness when we Are full, that makes our impatience and discontentedness break forth with the greater extremity,
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As in a Feaver, he that burneth most in his hot fit shaketh most in his cold: so no man beareth want with less patience, than he that beareth plenty with least moderation; if we would once perfectly learn to abound,
As in a Fever, he that burns most in his hight fit shakes most in his cold: so no man bears want with less patience, than he that bears plenty with least moderation; if we would once perfectly Learn to abound,
48. But how am I on the sudden, whilst I am discoursing of the Nature, fallen upon some of the Rules of the Art of Contentment? And yet not besides the Text neither: the word NONLATINALPHABET containeth that too.
48. But how am I on the sudden, while I am discoursing of the Nature, fallen upon Some of the Rules of the Art of Contentment? And yet not beside the Text neither: the word Containeth that too.
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] from these words in the latter part of the verse we have proposed formerly to speak of two things concerning Christian Contentment: first of the Nature of it,
] from these words in the latter part of the verse we have proposed formerly to speak of two things Concerning Christian Contentment: First of the Nature of it,
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and wherein it consisteth; and then of the Art of it, and how it may be attained. The Nature of it hath been not long since somewhat opened, according to the intimations given in the Text, in three particulars. Wherein was shewn, that man only liveth truly contented, that can suffice himself first, with his own estate; secondly, with the present estate;
and wherein it Consisteth; and then of the Art of it, and how it may be attained. The Nature of it hath been not long since somewhat opened, according to the intimations given in the Text, in three particulars. Wherein was shown, that man only lives truly contented, that can suffice himself First, with his own estate; secondly, with the present estate;
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] I am now by the Laws of good Order, and the tie of a former promise, to proceed to the like discovery of the Art of contentment: by occasion of this word NONLATINALPHABET, [ I have learned, in whatsoever state I am, to be therewith content. ]
] I am now by the Laws of good Order, and the tie of a former promise, to proceed to the like discovery of the Art of contentment: by occasion of this word, [ I have learned, in whatsoever state I am, to be therewith content. ]
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or by any wise improvement of nature from the Precepts of Philosophy and Morality: nor did it spring from the abundance of outward things, as either an effect, or an appurtenance thereof.
or by any wise improvement of nature from the Precepts of Philosophy and Morality: nor did it spring from the abundance of outward things, as either an Effect, or an appurtenance thereof.
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It was the Lord alone, that had wrought it in his heart by his saving and sanctifying Spirit, and trained him up thereunto in the School of Experience and Afflictions. The sum is, that true contentedness of mind is a point of high and holy learning:
It was the Lord alone, that had wrought it in his heart by his Saving and sanctifying Spirit, and trained him up thereunto in the School of Experience and Afflictions. The sum is, that true contentedness of mind is a point of high and holy learning:
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3. Neither is it a common gift, like that of the Rain and Sun, the comforts whereof are indifferently afforded to good and bad, to the thankless as well as the thankful: but it is a special favour which God vouchsafeth to none,
3. Neither is it a Common gift, like that of the Rain and Sun, the comforts whereof Are indifferently afforded to good and bad, to the thankless as well as the thankful: but it is a special favour which God vouchsafeth to none,
] In Eccles. 2. the same Solomon telleth us, that contentment cometh from none but God, and is given to none but the Godly: For, saith he, God giveth to a man that is good in his sight, and (that is the godly only) wisdom, and knowledge, and joy.
] In Eccles. 2. the same Solomon Telleth us, that contentment comes from none but God, and is given to none but the Godly: For, Says he, God gives to a man that is good in his sighed, and (that is the godly only) Wisdom, and knowledge, and joy.
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4. The truth whereof will yet farther appear unto us, if we shall consider of these two grounds: First, that in all other things there is an insufficiency; and Secondly, that there is a sufficiency in the grace of God to work Contentment. We cannot conceive any other things, besides the Grace of God, from which Contentment can be supposed to spring, but these three;
4. The truth whereof will yet farther appear unto us, if we shall Consider of these two grounds: First, that in all other things there is an insufficiency; and Secondly, that there is a sufficiency in the grace of God to work Contentment. We cannot conceive any other things, beside the Grace of God, from which Contentment can be supposed to spring, but these three;
Till they be served, incessantly crying, Give, Give, but much more unsatisfied than they; for they will be filled in time, and when they are full they tumble off, and there's an end:
Till they be served, incessantly crying, Give, Give, but much more unsatisfied than they; for they will be filled in time, and when they Are full they tumble off, and there's an end:
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Neither of both which alone (much less both together) can stand with true Contentment. This flower then groweth not in the garden of ( corrupt) Nature, which is so rankly over-grown with so many,
Neither of both which alone (much less both together) can stand with true Contentment. This flower then grows not in the garden of (corrupt) Nature, which is so rankly overgrown with so many,
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5. But perhaps the soil may be so improved by the culture of Philosophy, and the malignity of it so corrected by moral institution; as that Contentment may grow and thrive in it. No:
5. But perhaps the soil may be so improved by the culture of Philosophy, and the malignity of it so corrected by moral Institution; as that Contentment may grow and thrive in it. No:
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True it is, that there are to be found in the Writings of Heathen Orators, Poets, and Philosophers, many excellent and acute Sentences and Precepts tending this way:
True it is, that there Are to be found in the Writings of Heathen Orators, Poets, and Philosophers, many excellent and acute Sentences and Precepts tending this Way:
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To our wonder, that they could espy so much light as they did, at so little a peep-hole: but to our shame withal, who enjoying the benefit of divine revelation, and living in the open Sun-shine of the glorious Gospel of truth, have profited thereby in so small a proportion beyond them.
To our wonder, that they could espy so much Light as they did, At so little a peephole: but to our shame withal, who enjoying the benefit of divine Revelation, and living in the open Sunshine of the glorious Gospel of truth, have profited thereby in so small a proportion beyond them.
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But all their Sentences and Precepts fall short of the mark: they could never reach that solid Contentment they levelled at. Sunt verba & voces, — As he said:
But all their Sentences and Precepts fallen short of the mark: they could never reach that solid Contentment they leveled At. Sunt verba & voces, — As he said:
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The greatest Contentments their speculations could perform unto them, were but aegri somnia; Not a calm and soft sleep, like that which our God giveth his beloved ones; but as the slumbering dorms of a sick man;
The greatest Contentment's their speculations could perform unto them, were but Sick somnia; Not a Cam and soft sleep, like that which our God gives his Beloved ones; but as the slumbering dorms of a sick man;
very short, and those also interrupted with a medley of cross and confused fancies. Which possibly may be some small refreshing to them amidst their long weary sins: but cannot well be called Rest. Now the very true reason of this unsufficiency in what soever Precepts of morality unto true Contentment, is,
very short, and those also interrupted with a medley of cross and confused fancies. Which possibly may be Some small refreshing to them amid their long weary Sins: but cannot well be called Rest. Now the very true reason of this unsufficiency in what soever Precepts of morality unto true Contentment, is,
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As being taken from the dignity of man, from the baseness of outward things, from the mutability of Fortune, from the shortness and uncertainty of life, and such like other considerations, as come within their own sphere;
As being taken from the dignity of man, from the baseness of outward things, from the mutability of Fortune, from the shortness and uncertainty of life, and such like other considerations, as come within their own sphere;
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as of a wise and loving Father, whereby he disposeth all things unto them for the best; and a lively faith resting upon the rich and precious Promises of God revealed in his holy word:
as of a wise and loving Father, whereby he Disposeth all things unto them for the best; and a lively faith resting upon the rich and precious Promises of God revealed in his holy word:
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6. But might there not in the third place be shaped, at least might there not be imagined, a fitness and competency of outward things, in such a mediocrity of proportion every way unto a mans hopes and desires; as that contentment would arise from it of it self,
6. But might there not in the third place be shaped, At least might there not be imagined, a fitness and competency of outward things, in such a mediocrity of proportion every Way unto a men hope's and Desires; as that contentment would arise from it of it self,
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For first, experience sheweth us, that contentment ariseth not from the things, but from the mind; even by this, that discontents take both soonest and sorest of the greatest and wealthiest men.
For First, experience shows us, that contentment arises not from the things, but from the mind; even by this, that discontents take both soonest and Sorest of the greatest and Wealthiest men.
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Which would not be, if greatness or wealth were the main things required to breed Contentment. Secondly, those men that could not frame their hearts to contentment, when they had less, will be as far from it,
Which would not be, if greatness or wealth were the main things required to breed Contentment. Secondly, those men that could not frame their hearts to contentment, when they had less, will be as Far from it,
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And therefore our Apostle in the next verse maketh it a point of equal skill, and of like deep learning, to know how to be full, as well as how to be hungry; and how to abound, as well as how to suffer need. Thirdly, it is impossible that Contentment should arise from these things;
And Therefore our Apostle in the next verse makes it a point of equal skill, and of like deep learning, to know how to be full, as well as how to be hungry; and how to abound, as well as how to suffer need. Thirdly, it is impossible that Contentment should arise from these things;
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because contentment supposeth a sufficiency (NONLATINALPHABET supposeth NONLATINALPHABET) whereas there is ever some deficiency or other in the things desired.
Because contentment Supposeth a sufficiency (Supposeth) whereas there is ever Some deficiency or other in the things desired.
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though he swayed the Scepter of a mighty Kingdom, for want of Naboth's Vineyard. Or if we could suppose Contentment should arise from the things; yet fourthly, it could have no stability nor certainty of continuance: because the things themselves are subject to casualties and vicissitudes. And the mind of a man that should repose upon such things, must needs rise and fall, ebb and flow, just as the things themselves do.
though he swayed the Sceptre of a mighty Kingdom, for want of Naboth's Vineyard. Or if we could suppose Contentment should arise from the things; yet fourthly, it could have no stability nor certainty of Continuance: Because the things themselves Are Subject to casualties and vicissitudes. And the mind of a man that should repose upon such things, must needs rise and fallen, ebb and flow, just as the things themselves do.
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Which is contrary to the state of a true contented mind; which still remaineth the same and unchanged, notwithstanding whatsoever changes and chances happen in these outward and mutable things.
Which is contrary to the state of a true contented mind; which still remains the same and unchanged, notwithstanding whatsoever changes and chances happen in these outward and mutable things.
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7. We see now the unsufficiency of Nature, of Morality, of Outward things, to bring Contentment. It remaineth then, that it must spring from Religion, and from the Grace of God, seated in the heart of every godly man:
7. We see now the unsufficiency of Nature, of Morality, of Outward things, to bring Contentment. It remains then, that it must spring from Religion, and from the Grace of God, seated in the heart of every godly man:
He must not languish in Porticu, or in Lycaeo; at the feet of Plato or Seneca: but he must get him into the Sanctuary of God, and there become NONLATINALPHABET, he must be taught of God, and by the anointing of his holy Spirit of grace;
He must not languish in Porticu, or in Lyceo; At the feet of Plato or Senecca: but he must get him into the Sanctuary of God, and there become, he must be taught of God, and by the anointing of his holy Spirit of grace;
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which anointing teacheth us all things, 1 Ioh. 2. All other Masters are either Ignorant, or Envious, or Idle. Some things they are not able to teach us,
which anointing Teaches us all things, 1 John 2. All other Masters Are either Ignorant, or Envious, or Idle. some things they Are not able to teach us,
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though they would: some things they are not willing to teach us, though they might: but this Anointing is every way a most compleat Tutor, able, and loving, and active:
though they would: Some things they Are not willing to teach us, though they might: but this Anointing is every Way a most complete Tutor, able, and loving, and active:
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they are especially these three. First, by his spirit he worketh this perswasion in our hearts, that whatsoever he disposeth unto us at any time for the present, that is evermore the fittest and best for us at that time.
they Are especially these three. First, by his Spirit he works this persuasion in our hearts, that whatsoever he Disposeth unto us At any time for the present, that is evermore the Fittest and best for us At that time.
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He giveth us to see, that all things are guided and ordered by a most just, and wise, and powerful providence. And although it be not fit for us to be acquainted with the particular Reasons of such his wise and gracious dispensations: yet we are assured in the general, that all things work together for the best to those that love God:
He gives us to see, that all things Are guided and ordered by a most just, and wise, and powerful providence. And although it be not fit for us to be acquainted with the particular Reasons of such his wise and gracious dispensations: yet we Are assured in the general, that all things work together for the best to those that love God:
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9. Secondly, whereas there are in the word scattered every where, many gracious and precious promises, not only concerning the life to come, but also concerning this present life: the spirit of grace in the heart of the Godly, teacheth them by faith to gather up all those scattered Promises,
9. Secondly, whereas there Are in the word scattered every where, many gracious and precious promises, not only Concerning the life to come, but also Concerning this present life: the Spirit of grace in the heart of the Godly, Teaches them by faith to gather up all those scattered Promises,
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They hear by the outward preaching of the Word, and are assured of the truth thereof by the inward teaching of the Spirit, That God will never fail them nor forsake them;
They hear by the outward preaching of the Word, and Are assured of the truth thereof by the inward teaching of the Spirit, That God will never fail them nor forsake them;
That he will give grace and Worship, and with-hold no good thing from them that live a godly life; That though the Lions (the great and greedy Oppressours of the world) may lack and suffer hunger,
That he will give grace and Worship, and withhold no good thing from them that live a godly life; That though the Lions (the great and greedy Oppressors of the world) may lack and suffer hunger,
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The assurance whereof is another special means, by which the Lord teacheth his children to repose themselves in a quiet content, without fear of want, or too much thoughtfulness for the future.
The assurance whereof is Another special means, by which the Lord Teaches his children to repose themselves in a quiet content, without Fear of want, or too much thoughtfulness for the future.
10. Thirdly, for our better learning, besides these Lectures of his Providence and Promises, he doth also both appoint us Exercises, and discipline us with his Rod: By sending changes and afflictions, in our bodies, and in our names, in our friends, in our estates, in the success of our affairs, and many other ways;
10. Thirdly, for our better learning, beside these Lectures of his Providence and Promises, he does also both appoint us Exercises, and discipline us with his Rod: By sending changes and afflictions, in our bodies, and in our names, in our Friends, in our estates, in the success of our affairs, and many other ways;
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As for those, whose houses are safe from fear, neither is the Rod of God upon them (as Iob speaketh,) that are never emptied nor poured from vessel to vessel:
As for those, whose houses Are safe from Fear, neither is the Rod of God upon them (as Job speaks,) that Are never emptied nor poured from vessel to vessel:
When these come once to stirring, and trouble over-taketh them, (as sooner or later they must look for it:) then the grumbles and mud of their impatience and discontent beginneth to appear,
When these come once to stirring, and trouble overtaketh them, (as sooner or later they must look for it:) then the grumbles and mud of their impatience and discontent begins to appear,
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he will not suffer them either to wax wanton with too long ease, nor to be depressed with too heavy troubles: but by frequent changes he exerciseth them and inureth them to all estates. As a good Captain traineth his Souldiers,
he will not suffer them either to wax wanton with too long ease, nor to be depressed with too heavy Troubles: but by frequent changes he Exerciseth them and inureth them to all estates. As a good Captain traineth his Soldiers,
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so the Lord of hosts traineth up his Souldiers by the armour of righteousnes on the right hand and on the left, by honour and dishonour, by evil Report and good Report; by health and sickness;
so the Lord of hosts traineth up his Soldiers by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil Report and good Report; by health and sickness;
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by sometimes giving success to their affairs, even beyond their expectation, and sometimes dashing then hopes when they were almost come to full ripeness.
by sometime giving success to their affairs, even beyond their expectation, and sometime dashing then hope's when they were almost come to full ripeness.
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These exercises are indeed the most unpleasing part of this holy learning, especially to a young Novice in the School of Christ (the Apostle saith truly of it, Heb, 12. that for the present it is not joyous, but grievous;
These exercises Are indeed the most unpleasing part of this holy learning, especially to a young Novice in the School of christ (the Apostle Says truly of it, Hebrew, 12. that for the present it is not joyous, but grievous;
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for (as it there also followeth) Nevertheless afterwards it yieldeth the quiet and peaceable fruit of righteousness unto them which are exercised thereby.
for (as it there also follows) Nevertheless afterwards it yieldeth the quiet and peaceable fruit of righteousness unto them which Are exercised thereby.
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11. We have hitherto seen the point opened and proved, that true Christian contentment springeth not first from Nature, nor secondly from Morality, nor thirdly from Outward things: but is taught only by God himself.
11. We have hitherto seen the point opened and proved, that true Christian contentment springs not First from Nature, nor secondly from Morality, nor Thirdly from Outward things: but is taught only by God himself.
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Who first perswadeth the hearts of his Children, out of the acknowledgment of his fatherly providence, that that estate is ever presently best for them which they have for the present:
Who First Persuadeth the hearts of his Children, out of the acknowledgment of his fatherly providence, that that estate is ever presently best for them which they have for the present:
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and thirdly, exerciseth and inureth them, by frequent interchanging of prosperity and adversity, and sanctifying both estates unto them, both to glorifie him,
and Thirdly, Exerciseth and inureth them, by frequent interchanging of Prosperity and adversity, and sanctifying both estates unto them, both to Glorify him,
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NONLATINALPHABET here, and in the next verse NONLATINALPHABET, I have learned, and have been thereunto instructed, and as it were initiated into it as into an art or mystery;
Here, and in the next verse, I have learned, and have been thereunto instructed, and as it were initiated into it as into an art or mystery;
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12. First, St. Pauls NONLATINALPHABET here notably discovereth, both the vanity of those men, who boast as if they had minds richly content, when as yet they never knew what grace and godliness meant:
12. First, Saint Paul's Here notably Discovereth, both the vanity of those men, who boast as if they had minds richly content, when as yet they never knew what grace and godliness meant:
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and withal the folly of those men, that seek for, or promise to themselves contentment, but seek for it other where than where alone it is to be found;
and withal the folly of those men, that seek for, or promise to themselves contentment, but seek for it other where than where alone it is to be found;
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that is to say, in the School of Christ, and of his Holy spirit, In all learnings it is a point of special consequence to get a good Master. He hath half done his work, that hath made a happy choice that way:
that is to say, in the School of christ, and of his Holy Spirit, In all learning's it is a point of special consequence to get a good Master. He hath half done his work, that hath made a happy choice that Way:
Why should any of us then trifle away our time to no purpose, and put our selves to a great deal of fruitless pains, to learn contentment from those that cannot teach it? Yet such is the folly of most of us:
Why should any of us then trifle away our time to no purpose, and put our selves to a great deal of fruitless pains, to Learn contentment from those that cannot teach it? Yet such is the folly of most of us:
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It is one of our Vanities, that we love to be NONLATINALPHABET, and we glory not a little in that knowledge, which we have hammered out by our own industry without a Teacher.
It is one of our Vanities, that we love to be, and we glory not a little in that knowledge, which we have hammered out by our own industry without a Teacher.
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and by their timorousness and discontentedness sufficiently discovered the unusefulness (or at least the unsufficiency ) of their best Precepts, to effect that blessed tranquillity of mind which they promised.
and by their timorousness and discontentedness sufficiently discovered the unusefulness (or At least the unsufficiency) of their best Precepts, to Effect that blessed tranquillity of mind which they promised.
Professing themselves (in their speculations) to be wise (in their practice) they became fools; and were confounded in the vanity of their own imaginations. It was a vain brag of him that said it, Hoc satis est orare Iovem, qui donat,
Professing themselves (in their speculations) to be wise (in their practice) they became Fools; and were confounded in the vanity of their own Imaginations. It was a vain brag of him that said it, Hoc satis est orare Jove, qui donat,
yet giveth him not power to eat thereof, Eccles. 6. 1, 2. But admit his brag had been as true, as it was vain; and that he could indeed have wrought his own contentment if Iupiter should give him the things he required:
yet gives him not power to eat thereof, Eccles. 6. 1, 2. But admit his brag had been as true, as it was vain; and that he could indeed have wrought his own contentment if Iupiter should give him the things he required:
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yet still he had come far short of St. Pauls learning in the Text. For even by his own confession, he could not raise himself a contentment out of nothing. He must have wealth and health to work upon,
yet still he had come Far short of Saint Paul's learning in the Text. For even by his own Confessi, he could not raise himself a contentment out of nothing. He must have wealth and health to work upon,
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as well as in health and plenty; and bless his Name for both in the words of holy Iob, (The Lord hath given, the Lord hath taken, blessed be the name of the Lord. )
as well as in health and plenty; and bless his Name for both in the words of holy Job, (The Lord hath given, the Lord hath taken, blessed be the name of the Lord.)
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And the more to quicken you hereunto, take into your consideration amongst other these inducements. Consider first, the excellency and difficulty of this learning. Most Scholars will not satisfie themselves with the knowledge of ordinary and obvious things, but are desirous to learn things that are beyond the reach of the vulgar.
And the more to quicken you hereunto, take into your consideration among other these inducements. Consider First, the excellency and difficulty of this learning. Most Scholars will not satisfy themselves with the knowledge of ordinary and obvious things, but Are desirous to Learn things that Are beyond the reach of the Vulgar.
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We desire all of us (and good reason we have) to learn perfectly the Mysteries of those Trades and Professions which we intend to exercise as our particular Callings, because thereof we shall have continual use, in the whole course of our lives.
We desire all of us (and good reason we have) to Learn perfectly the Mysteres of those Trades and Professions which we intend to exercise as our particular Callings, Because thereof we shall have continual use, in the Whole course of our lives.
This learning we now speak of, is a holy mystery; (NONLATINALPHABET is the Apostles word for it in the next verse:) and it is a most useful and behoofeful, and necessary mystery for us all in the whole practice of Christianity: there is indeed no good to be done in our Christian Profession without it.
This learning we now speak of, is a holy mystery; (is the Apostles word for it in the next verse:) and it is a most useful and behoofeful, and necessary mystery for us all in the Whole practice of Christianity: there is indeed no good to be done in our Christian Profession without it.
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even as the Angels in heaven, that have neither meat, nor drink, nor cloaths, nor houses, nor lands, nor any of those bodily things, yet want none of them;
even as the Angels in heaven, that have neither meat, nor drink, nor clothes, nor houses, nor Lands, nor any of those bodily things, yet want none of them;
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And so the contented man, though having nothing, yet is in the self-sufficiency of his mind as if he possessed all things. It giveth a wonderful improvement unto the meanest of these outward things; and by disesteeming them, setteth a better value upon them.
And so the contented man, though having nothing, yet is in the self-sufficiency of his mind as if he possessed all things. It gives a wondered improvement unto the Meanest of these outward things; and by disesteeming them, sets a better valve upon them.
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but the heart of man is very wicked and deceitful; and it were good for us not to think well of our selves above what we ought to think. Sure I am, that in all Secular learnings the old saying is most true, NONLATINALPHABET.
but the heart of man is very wicked and deceitful; and it were good for us not to think well of our selves above what we ought to think. Sure I am, that in all Secular learning's the old saying is most true,.
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it will be expedient in the third place to lay down some rules for the examination of our proficiency, if not rather for the conviction of our non-proficiency in this kind of learning.
it will be expedient in the third place to lay down Some rules for the examination of our proficiency, if not rather for the conviction of our nonproficiency in this kind of learning.
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15. And first, if a man have once attained to a good mediocrity in this Art, it will not suffer him to transgress the bounds of Iustice and Charity, for the getting of the things of this life.
15. And First, if a man have once attained to a good mediocrity in this Art, it will not suffer him to transgress the bounds of justice and Charity, for the getting of the things of this life.
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Abraham would not take to himself of the spoils of Sodom to the value of a shoo latchet; that it might never be said in after-times, that the King of Sodom had made Abraham rich.
Abraham would not take to himself of the spoils of Sodom to the valve of a shoo latchet; that it might never be said in Aftertimes, that the King of Sodom had made Abraham rich.
So neither will any godly man, that hath learned the Art of Contentation, suffer a penny of the gain of Ungodliness to mingle with the rest of his estate;
So neither will any godly man, that hath learned the Art of Contentation, suffer a penny of the gain of Ungodliness to mingle with the rest of his estate;
Try thy self now by this first Rule, thou that boastest thy self so much of thy contented mind; but shewest not thy self over-scrupulous, where gain is before thee.
Try thy self now by this First Rule, thou that boastest thy self so much of thy contented mind; but shewest not thy self overscrupulous, where gain is before thee.
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If thou hast adventured to encrease thy substance by bribery, or forgery, by usury and extortion, by sacrilegiously detaining or invading the Churches Patrimony, by griping and wringing excessive fees from poor men, by delays of justice, by racking of Rents to an unreasonable proportion, by false weights and measures, and lies, and oaths; If thou canst dispense with thy conscience,
If thou hast adventured to increase thy substance by bribery, or forgery, by Usury and extortion, by sacrilegiously detaining or invading the Churches Patrimony, by gripping and wringing excessive fees from poor men, by delays of Justice, by racking of Rends to an unreasonable proportion, by false weights and measures, and lies, and Oaths; If thou Canst dispense with thy conscience,
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so as to take advantage of thy neighbours poverty or simplicity, or to make advantage of thy own either power to oppress him, or cunning to circumvent him:
so as to take advantage of thy neighbours poverty or simplicity, or to make advantage of thy own either power to oppress him, or cunning to circumvent him:
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A greedy eye, and a craving heart, importunately hungring and thirsting after the Mammon of unrighteousness, (whereas the hunger and thirst of a through Christian should be after Christ and the righteousness of his Kingdom) is a certain symptome of a mind not truly contented. And so are those carking and disquieting cares likewise, which our Saviour so much condemneth, Mat. 6. The Apostle therefore so speaketh of Covetousness and Contentment, as of things that stand in direct opposition either to other:
A greedy eye, and a craving heart, importunately hungering and thirsting After the Mammon of unrighteousness, (whereas the hunger and thirst of a through Christian should be After christ and the righteousness of his Kingdom) is a certain Symptom of a mind not truly contented. And so Are those carking and disquieting Cares likewise, which our Saviour so much Condemneth, Mathew 6. The Apostle Therefore so speaks of Covetousness and Contentment, as of things that stand in Direct opposition either to other:
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Let your conversation be without covetousness, saith he, and be content with such things as ye have, Heb. 13. NONLATINALPHABET and NONLATINALPHABET, a studious care to walk faithfully and diligently in the duties of our Vocations;
Let your Conversation be without covetousness, Says he, and be content with such things as you have, Hebrew 13. and, a studious care to walk faithfully and diligently in the duties of our Vocations;
and good helps withal to the attainment of a farther degree of Contentment. NONLATINALPHABET and NONLATINALPHABET, a desire that will not be confined within reasonable bounds;
and good helps withal to the attainment of a farther degree of Contentment. and, a desire that will not be confined within reasonable bounds;
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and a solicitous anxious care, whereby we create to our selves a great deal of vexation to very little purpose, with taking thought for the success of our affairs:
and a solicitous anxious care, whereby we create to our selves a great deal of vexation to very little purpose, with taking Thought for the success of our affairs:
17. And so is also thirdly, that pinching and penurious humor; which because it is an Evidence of a heart wretchedly set upon the World, we commonly call Miserableness, and the persons so affected Misers. When a man cannot find in his heart to take part of that which God sendeth,
17. And so is also Thirdly, that pinching and penurious humour; which Because it is an Evidence of a heart wretchedly Set upon the World, we commonly call Miserableness, and the Persons so affected Misers. When a man cannot find in his heart to take part of that which God sends,
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for his own moderate comfort, and for the convenient sustenance of his Family, and of those that belong to him, in some measure of proportion, sutably both to his Estate and Rank. Servorum ventres modio castigat iniquo, Ipse quoque esuriens —
for his own moderate Comfort, and for the convenient sustenance of his Family, and of those that belong to him, in Some measure of proportion, suitably both to his Estate and Rank. Servorum ventres modio castigate iniquo, Ipse quoque esuriens —
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For whereas the contented man, that which he hath not he wanteth not; because he can live without it: this wretch on the contrary wanteth even that which he hath;
For whereas the contented man, that which he hath not he Wants not; Because he can live without it: this wretch on the contrary Wants even that which he hath;
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because he liveth beside it. He that is truly contented with what God hath lent him for his portion, can be also well content to use it as becometh him, and as his occasions require:
Because he lives beside it. He that is truly contented with what God hath lent him for his portion, can be also well content to use it as Becometh him, and as his occasions require:
because that which God intended it for, when he lent it him, was the use, not the bare possission. Not that the owner should behold it with his Eyes, and then neither receive farther good from it, not do farther good with it:
Because that which God intended it for, when he lent it him, was the use, not the bore possission. Not that the owner should behold it with his Eyes, and then neither receive farther good from it, not do farther good with it:
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but that it should be used and employed to the glory of the Giver, and the comfort of the Receiver, and others, with all Thankfulness, and Sobriety, and Charity.
but that it should be used and employed to the glory of the Giver, and the Comfort of the Receiver, and Others, with all Thankfulness, and Sobriety, and Charity.
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18. And do we not also fourthly too often and too evidently bewray the discontentedness of our minds, by our murmuring and repining at the ways of Gods providence in the dispensation of these outward things,
18. And do we not also fourthly too often and too evidently bewray the discontentedness of our minds, by our murmuring and repining At the ways of God's providence in the Dispensation of these outward things,
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insomuch that the Apostle proposeth their punishment as a monitory Example for all others to take warning by, 1 Cor. 10. Neither murmur ye, as some of them murmured,
insomuch that the Apostle Proposeth their punishment as a monitory Exampl for all Others to take warning by, 1 Cor. 10. Neither murmur you, as Some of them murmured,
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In Aegypt, where they had meat enough, they murmured for want of liberty: and in the wilderness, where they had liberty enough, they murmured for want of meat. There, by reason of the hard bondage they were in under Pharaoh, and his cruel Officers, they would have exchanged their very Lives (had it been possible) for a little Liberty. Here,
In Egypt, where they had meat enough, they murmured for want of liberty: and in the Wilderness, where they had liberty enough, they murmured for want of meat. There, by reason of the hard bondage they were in under Pharaoh, and his cruel Officers, they would have exchanged their very Lives (had it been possible) for a little Liberty. Here,
when they wanted either bread, or water, or flesh, they would have exchanged their liberty again for the Onions, and Garlick, and flesh-pots of Aegypt. Like wayward children, that are never well, full nor fasting, but always wrangling; so were they.
when they wanted either bred, or water, or Flesh, they would have exchanged their liberty again for the Onions, and Garlic, and fleshpots of Egypt. Like wayward children, that Are never well, full nor fasting, but always wrangling; so were they.
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which is another good sign of a Contented mind. For what should make him sparing to them, who feareth no want for himself? As the godly man is described in Psal 112. His heart is fixed, and established, and his trust is in the Lord:
which is Another good Signen of a Contented mind. For what should make him sparing to them, who fears no want for himself? As the godly man is described in Psalm 112. His heart is fixed, and established, and his trust is in the Lord:
But yet, as certain it is, that no man hath either more Contentment, or more Religion, than he hath Charity. You then that would be thought either contented or religious; now,
But yet, as certain it is, that no man hath either more Contentment, or more Religion, than he hath Charity. You then that would be Thought either contented or religious; now,
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if ever, shew the truth of your Contentation, and the power of your Religion, by the works of Mercy and Compassion. The times are hard, by the just judgment of God upon a thankless Nation:
if ever, show the truth of your Contentation, and the power of your Religion, by the works of Mercy and Compassion. The times Are hard, by the just judgement of God upon a thankless nation:
By this opportunity which he hath put into your hands, the Lord hath put you to the Test and to the Trial: and he now expecteth (and so doth the World too) that if you have either of those Graces in you, which you pretend to, you should manifest the fruits of them, by refreshing the bowels of the needy.
By this opportunity which he hath put into your hands, the Lord hath put you to the Test and to the Trial: and he now Expects (and so does the World too) that if you have either of those Graces in you, which you pretend to, you should manifest the fruits of them, by refreshing the bowels of the needy.
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If now you draw back, and do not (according to your Abilities and the Necessities of the times) seriously and seasonably bring forth out of your treasures,
If now you draw back, and do not (according to your Abilities and the Necessities of the times) seriously and seasonably bring forth out of your treasures,
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how dwelleth the love of God in you? How dare you talk of Contentedness, or make semblance of Religion? Pure Religion, and undefiled before God and the Father is this;
how dwells the love of God in you? How Dare you talk of Contentedness, or make semblance of Religion? Pure Religion, and undefiled before God and the Father is this;
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20. Lastly, it is a good sign of Contentedness, when a man that hath any while enjoyed Gods blessings with comfort, can be content to part with them quietly and with patience, when the Lord calleth for them back again.
20. Lastly, it is a good Signen of Contentedness, when a man that hath any while enjoyed God's blessings with Comfort, can be content to part with them quietly and with patience, when the Lord calls for them back again.
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and will recover my wooll and my flax Osea 2. What we have, we hold of him as our Creditor: and when he committed these things to our trust, they were not made over to us by covenant for any fixed term. Whensoever therefore he shall think good to call in his debts;
and will recover my wool and my flax Hosea 2. What we have, we hold of him as our Creditor: and when he committed these things to our trust, they were not made over to us by Covenant for any fixed term. Whensoever Therefore he shall think good to call in his debts;
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but without the least grudging or repining (as too often we do) that we may not hold them longer. Non contristor, quòd recepisti: ago gratias, quòd dedisti.
but without the least grudging or repining (as too often we do) that we may not hold them longer. Non contristor, quòd Recepisti: ago gratias, quòd dedisti.
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Shall we receive good things at the hand of God, and shall we not receive evil also? As who say, shall we make earnest suit to him when we would borrow: and be offended with him when we are called on to pay again? We account him (and so he is) an ill and unthankful debtor, from whom the lender cannot ask his own, but he shall be like to lose a friend by it.
Shall we receive good things At the hand of God, and shall we not receive evil also? As who say, shall we make earnest suit to him when we would borrow: and be offended with him when we Are called on to pay again? We account him (and so he is) an ill and unthankful debtor, from whom the lender cannot ask his own, but he shall be like to loose a friend by it.
And yet how impatiently oftentimes do we take it at our Lords hand, when he requireth from us but some small part of that which he hath so freely, and so long lent us?
And yet how impatiently oftentimes do we take it At our lords hand, when he requires from us but Some small part of that which he hath so freely, and so long lent us?
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21. Try thy self then, Brother, by these and the like signs: and accordingly judge what progress thou hast made, in this so high and useful a part of Christian learning. 1. If thou scornest to gain by any unlawful or unworthy means;
21. Try thy self then, Brother, by these and the like Signs: and accordingly judge what progress thou hast made, in this so high and useful a part of Christian learning. 1. If thou Scornest to gain by any unlawful or unworthy means;
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His Goodness, in the dispensation of his special providence for the present: and his Truth, in the performance of his Temporal Promises for the future.
His goodness, in the Dispensation of his special providence for the present: and his Truth, in the performance of his Temporal Promises for the future.
2. If thy desires and cares for the things of this life be regular and moderate; 3. If thou canst find in thy heart to take thy portion, and to bestow thereof for thine own comfort; 4. And to dispense (though but) the superfluities for the charitable relief of thy poor Neighbour; 5. If thou canst want what thou desirest without murmuring; 6. And lose what thou possessest without impatience: then mayest thou with some confidence say with our Apostle in the Text, NONLATINALPHABET, I have learned in whatsoever state I am, therewith to be content.
2. If thy Desires and Cares for the things of this life be regular and moderate; 3. If thou Canst find in thy heart to take thy portion, and to bestow thereof for thine own Comfort; 4. And to dispense (though but) the superfluities for the charitable relief of thy poor Neighbour; 5. If thou Canst want what thou Desirest without murmuring; 6. And loose what thou possessest without impatience: then Mayest thou with Some confidence say with our Apostle in the Text,, I have learned in whatsoever state I am, therewith to be content.
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But if any one of these particular signs be wholly wanting in thee, thou art then but a truant in this learning: and it will concern thee to set so much the harder to it,
But if any one of these particular Signs be wholly wanting in thee, thou art then but a truant in this learning: and it will concern thee to Set so much the harder to it,
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or to proceed farther therein, if they be already entred, as the best-skilled of us all had need to do: (for so long as we are in the flesh, and live in the world, the lusts both of flesh and world will mingle with our best Graces, and hinder them from growing to a fulness of perfection: ) I shall crave leave, towards the close of this discourse, to commend to the consideration and practice of all,
or to proceed farther therein, if they be already entered, as the best-skilled of us all had need to do: (for so long as we Are in the Flesh, and live in the world, the Lustiest both of Flesh and world will mingle with our best Graces, and hinder them from growing to a fullness of perfection:) I shall crave leave, towards the close of this discourse, to commend to the consideration and practice of all,
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whether Novices or Proficients in this Art of Contentation, some useful Rules that may serve as so many helps for their better attaining to some reasonable abilities therein.
whither novices or Proficients in this Art of Contentation, Some useful Rules that may serve as so many helps for their better attaining to Some reasonable abilities therein.
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The general means for the obtaining of this, as of every other particular grace, we all know are fervent Prayer, and the sincere love of God and goodness.
The general means for the obtaining of this, as of every other particular grace, we all know Are fervent Prayer, and the sincere love of God and Goodness.
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23. But for the more special means; the first thing to be done is to labour for a true and lively faith. For Faith is the very basis, the foundation, whereupon our hearts and all our hearts-contents must rest:
23. But for the more special means; the First thing to be done is to labour for a true and lively faith. For Faith is the very basis, the Foundation, whereupon our hearts and all our hearts-contents must rest:
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That what he giveth thee, he giveth in love, because he seeth it best for thee to have it; and what he denieth thee, he denieth in love, because he seeth it best for thee to want it. A sick man in the extremity of his distemper, desireth some of those that are about him,
That what he gives thee, he gives in love, Because he sees it best for thee to have it; and what he Denieth thee, he Denieth in love, Because he sees it best for thee to want it. A sick man in the extremity of his distemper, Desires Some of those that Are about him,
for then he considereth, that all this is done out of their love to him, and for his good, both when he is denied what he most desireth, and when he is pressed to take what he vehemently abhorreth. Perswade thy self in like sort of all the Lords dealings with thee.
for then he Considereth, that all this is done out of their love to him, and for his good, both when he is denied what he most Desires, and when he is pressed to take what he vehemently abhorreth. Persuade thy self in like sort of all the lords dealings with thee.
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conclude, there is either some unworthiness in thy person, or some inordinacy in thy desire, or some unfitness or unseasonableness in the thing desired; something or other not right on thy part; but be sure not to impute it to any defect of love in him.
conclude, there is either Some unworthiness in thy person, or Some inordinacy in thy desire, or Some unfitness or unseasonableness in the thing desired; something or other not right on thy part; but be sure not to impute it to any defect of love in him.
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24. And as thou art stedfastly to believe his goodness and love, in ordering all things in such sort as he doth for the Present: so oughtest thou with like stedfastness to rest upon his truth and faithfulness, for the making good of all those gracious Promises that he hath made in his Word, concerning thy temporal provision and preservation for the future. Only understand those promises rightly, with their due conditions and limitations, and in that sence wherein he intended them, when he made them:
24. And as thou art steadfastly to believe his Goodness and love, in ordering all things in such sort as he does for the Present: so Ought thou with like steadfastness to rest upon his truth and faithfulness, for the making good of all those gracious Promises that he hath made in his Word, Concerning thy temporal provision and preservation for the future. Only understand those promises rightly, with their due conditions and limitations, and in that sense wherein he intended them, when he made them:
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and then never doubt the performance. For say in good sooth, art thou able to charge him with any breach of promise hitherto? Hast thou ever found, that he hath dealt unfaithfully with thee? Or didst thou ever hear that he hath dealt unfaithfully with any other? There is no want of Power in him, that he should not be as big as his word;
and then never doubt the performance. For say in good sooth, art thou able to charge him with any breach of promise hitherto? Hast thou ever found, that he hath dealt unfaithfully with thee? Or didst thou ever hear that he hath dealt unfaithfully with any other? There is no want of Power in him, that he should not be as big as his word;
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Though we deny him; yet he abideth faithful, and will not, cannot deny himself. We are fleeting and mutable, off and on, to day not the same we were yesterday, and to morrow perhaps like neither of the former days:
Though we deny him; yet he Abideth faithful, and will not, cannot deny himself. We Are fleeting and mutable, off and on, to day not the same we were yesterday, and to morrow perhaps like neither of the former days:
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Can we hate this in others towards our selves, and yet be so blinded with Pride and Self-love, as not to discern the same hateful disposition in our selves towards our good God? Extremely beggarly we are.
Can we hate this in Others towards our selves, and yet be so blinded with Pride and Self-love, as not to discern the same hateful disposition in our selves towards our good God? Extremely beggarly we Are.
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Annon mendicus, qui panem petis? Are we not very beggars, that came naked into the world, and must go naked out of it? That brought nothing along with us at our coming,
Annon Beggar, qui Bread petis? are we not very beggars, that Come naked into the world, and must go naked out of it? That brought nothing along with us At our coming,
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and that daily, for our daily bread? And yet are we also extremely Proud: and take the Alms, that God thinketh fit to bestow upon us, in great snuff, if it be not every way to our liking. Alas!
and that daily, for our daily bred? And yet Are we also extremely Proud: and take the Alms, that God Thinketh fit to bestow upon us, in great snuff, if it be not every Way to our liking. Alas!
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what could we look for, if God should give us but what we deserve? Did we but well consider our own unworthiness; it would enforce an acknowledgment from us,
what could we look for, if God should give us but what we deserve? Did we but well Consider our own unworthiness; it would enforce an acknowledgment from us,
Rather what evil thing do we not deserve, if he should render to us according as we deal with him? Why should we then be displeased with any of his dispensations? Having deserved nothing, we may very well hold our selves content with any thing.
Rather what evil thing do we not deserve, if he should render to us according as we deal with him? Why should we then be displeased with any of his dispensations? Having deserved nothing, we may very well hold our selves content with any thing.
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26. A Third help unto Contentation is, to set a just Valuation upon the things we have. We commonly have our Eye upon those things which we desire, and set so great a price upon them;
26. A Third help unto Contentation is, to Set a just Valuation upon the things we have. We commonly have our Eye upon those things which we desire, and Set so great a price upon them;
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that the over-valuing of what we have in chase and expectation, maketh us as much under-value what we have in present possession. An Infirmity, to which the best of the faithful ( the Father of the faithful not excepted) are subject.
that the overvaluing of what we have in chase and expectation, makes us as much undervalue what we have in present possession. an Infirmity, to which the best of the faithful (the Father of the faithful not excepted) Are Subject.
It was the speech of no worse a man than Abraham, O Lord, saith he, what wilt thou give me, seeing I go childless? As if he had said, All this great increase of Cattel, and abundance of Treasure which thou hast given me, avail me nothing,
It was the speech of no Worse a man than Abraham, Oh Lord, Says he, what wilt thou give me, seeing I go childless? As if he had said, All this great increase of Cattle, and abundance of Treasure which thou hast given me, avail me nothing,
It differeth not much you see from the speech of discontented Haman, All this availeth me nothing, so long as I see Mordecai, &c. save that Abraham 's speech proceeded from the weakness of his Faith at that time,
It differeth not much you see from the speech of discontented Haman, All this availeth me nothing, so long as I see Mordecai, etc. save that Abraham is speech proceeded from the weakness of his Faith At that time,
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and under that temptation; and Haman 's from habitual infidelity, and a heart totally carnal. It is the admirable goodness of a gracious God, that he accepteth the faith, of his poor servants, be it never so small;
and under that temptation; and Haman is from habitual infidelity, and a heart totally carnal. It is the admirable Goodness of a gracious God, that he Accepteth the faith, of his poor Servants, be it never so small;
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how many men in the world that want what thou enjoyest, would be glad with all their hearts to exchange for it that which thou so much desirest. And let these Considerations prevail with thee, both to be thankful for what God hath been pleased already to give thee,
how many men in the world that want what thou enjoyest, would be glad with all their hearts to exchange for it that which thou so much Desirest. And let these Considerations prevail with thee, both to be thankful for what God hath been pleased already to give thee,
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27. Another help for the same purpose fourthly is, to compare our selves and our Estates rather with those that are below us, than with those that are above us. We love Comparisons but too well,
27. another help for the same purpose fourthly is, to compare our selves and our Estates rather with those that Are below us, than with those that Are above us. We love Comparisons but too well,
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We find in him something or other, that serveth as fewel either to our Pride, or Uncharitableness, or other corrupt lusts. We look at our poorer Neighbour: and because we are richer than he, we cast a scornful Eye upon him,
We find in him something or other, that serves as fuel either to our Pride, or Uncharitableness, or other corrupt Lustiest. We look At our Poorer Neighbour: and Because we Are Richer than he, we cast a scornful Eye upon him,
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as the Spider is said to suck poyson out of every flower. Whereas sanctified wisdom, if it might be heard, would rather teach us to make a holy advantage of such like comparisons, for the increase of some precious Graces in us;
as the Spider is said to suck poison out of every flower. Whereas sanctified Wisdom, if it might be herd, would rather teach us to make a holy advantage of such like comparisons, for the increase of Some precious Graces in us;
It may be, the comparing thy self with them, may help to silence all those repining thoughts and obmurmurations against the wise dispensations of Almighty God.
It may be, the comparing thy self with them, may help to silence all those repining thoughts and obmurmurations against the wise dispensations of Almighty God.
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For tell me, why should one or two richer neighbours be such a grievous eye-sore to thee, to provoke thy discontent: rather than ten or twenty poorer ones a spur to quicken thee to Thankfulness? If Reason by the instigation of corrupt Nature can teach thee to argue thus, My house, my farm, my stock, my whole condition is naught; many a man hath better: why should not Reason heightened by Gods Grace teach thee as well to argue thus, Mine are good enough;
For tell me, why should one or two Richer neighbours be such a grievous eyesore to thee, to provoke thy discontent: rather than ten or twenty Poorer ones a spur to quicken thee to Thankfulness? If Reason by the instigation of corrupt Nature can teach thee to argue thus, My house, my farm, my stock, my Whole condition is nought; many a man hath better: why should not Reason heightened by God's Grace teach thee as well to argue thus, Mine Are good enough;
28. Fifthly, for the getting of Contentment, it would not a little avail us, to consider the unsufficiency of those things, the want whereof now discontenteth us, to give us content if we should obtain them.
28. Fifthly, for the getting of Contentment, it would not a little avail us, to Consider the unsufficiency of those things, the want whereof now discontenteth us, to give us content if we should obtain them.
and our thoughts are so taken up with such meditations, that we consider it abstractedly from those discommodiousnesses and incumbrances, which yet inseparably cleave thereunto.
and our thoughts Are so taken up with such meditations, that we Consider it abstractedly from those discommodiousnesses and encumbrances, which yet inseparably cleave thereunto.
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But when we have gotten what we so importunately desired, and think to enter upon the Enjoyment; we then begin to find those discommodiousnesses and incumbrances which before we never thought of,
But when we have got what we so importunately desired, and think to enter upon the Enjoyment; we then begin to find those discommodiousnesses and encumbrances which before we never Thought of,
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Now if we could be so wise and provident before-hand, as to forethink and forecast the inconveniences as well as the usefulness of those things we seek after:
Now if we could be so wise and provident beforehand, as to forethink and forecast the inconveniences as well as the usefulness of those things we seek After:
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it would certainly bring our desires to better moderation; work in us a just dis-estimation of these earthly things which we usually over-prize; and make us the better contented, if we go without them, O miserum pannum! As he said of his Diadem.
it would Certainly bring our Desires to better moderation; work in us a just disestimation of these earthly things which we usually overprize; and make us the better contented, if we go without them, O miserum pannum! As he said of his Diadem.
and to tempt ambition to wade even through a sea of blood, and stretch it self beyond all the lines of Justice and Religion to get within the reach of it? Yet did a man but know what legions of fears and cares, like so many restless spirits are incircled within that narrow round:
and to tempt ambition to wade even through a sea of blood, and stretch it self beyond all the lines of justice and Religion to get within the reach of it? Yet did a man but know what legions of fears and Cares, like so many restless spirits Are encircled within that narrow round:
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When Damocles had () the sword hanging over his head in a twine-thred, he had little stomach to eat of those delicacies that stood before him upon the board, which a little before he deemed () the greatest happiness the world could afford.
When Damocles had () the sword hanging over his head in a twine-thread, he had little stomach to eat of those delicacies that stood before him upon the board, which a little before he deemed () the greatest happiness the world could afford.
There is nothing under the Sun, but is full, not of Vanity only, but also of Vexation. Why then should we not be well content to be without that thing (if it be the Lords will we should want it) which we cannot have without much Vanity, and some Vexation withal?
There is nothing under the Sun, but is full, not of Vanity only, but also of Vexation. Why then should we not be well content to be without that thing (if it be the lords will we should want it) which we cannot have without much Vanity, and Some Vexation withal?
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29. In the sixth place, a notable help to Contentment is Sobriety: under which Name I comprehend both Frugality and Temperance. Frugality is of very serviceable use, partly to the acquiring, partly to the exercising, of every mans graces and vertues;
29. In the sixth place, a notable help to Contentment is Sobriety: under which Name I comprehend both Frugality and Temperance. Frugality is of very serviceable use, partly to the acquiring, partly to the exercising, of every men graces and Virtues;
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and pay every man his own, (as every honest man should do) nor live a contented life, that is not frugal. We all cry out against Covetousness (and that justly) as a base sin; the cause of many evils and mischiefs,
and pay every man his own, (as every honest man should do) nor live a contented life, that is not frugal. We all cry out against Covetousness (and that justly) as a base since; the cause of many evils and mischiefs,
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so particularly for the opposition it hath to Contentedness. For Contentedness (as the very name giveth it, NONLATINALPHABET, a self-sufficiency ) consisteth in the mutual and relative Sufficiency, of the things unto the mind,
so particularly for the opposition it hath to Contentedness. For Contentedness (as the very name gives it,, a self-sufficiency) Consisteth in the mutual and relative Sufficiency, of the things unto the mind,
As in many other things we may observe an unhappy coincidence of Extreams: contrary causes, for different reasons, producing one and the same evil effect. () Extreme cold parcheth the grass,
As in many other things we may observe an unhappy coincidence of Extremes: contrary Causes, for different Reasons, producing one and the same evil Effect. () Extreme cold parcheth the grass,
as well as Extreme Heat: and Lines drawn from the opposite parts of the Circumference meet in the Center. Although the prodigal man therefore utterly disclaim Covetousness, and profess to hate it:
as well as Extreme Heat: and Lines drawn from the opposite parts of the Circumference meet in the Centre. Although the prodigal man Therefore utterly disclaim Covetousness, and profess to hate it:
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yet doth he indeed by his wastfulness pull upon himself a necessity of being Covetous; and transgresseth the Commandment, which saith, Thou shalt not covet, as much as the most covetous wretch in the whole world doth. The difference is but this:
yet does he indeed by his wastefulness pull upon himself a necessity of being Covetous; and Transgresseth the Commandment, which Says, Thou shalt not covet, as much as the most covetous wretch in the Whole world does. The difference is but this:
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the one coveteth, that he may have it; the other coveteth, that he may spend it; as St. Iames saith, He coveteth that he may consume it upon his lusts.
the one coveteth, that he may have it; the other coveteth, that he may spend it; as Saint James Says, He coveteth that he may consume it upon his Lustiest.
his wits are set on work how to compass supplies, and to make it out, out of other mens Estates. Hence he is driven to succour himself by frauds and oppressions, and all those other evils that spring from the root of Covetousness, And when these also fail (as hold they cannot long;) there is then no remedy,
his wits Are Set on work how to compass supplies, and to make it out, out of other men's Estates. Hence he is driven to succour himself by frauds and oppressions, and all those other evils that spring from the root of Covetousness, And when these also fail (as hold they cannot long;) there is then no remedy,
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but he must live the remainder of his days upon borrowing and shifting: whereby he casteth himself into debts and dangers, loseth his Credit, or Liberty, or both,
but he must live the remainder of his days upon borrowing and shifting: whereby he Cast himself into debts and dangers, loses his Credit, or Liberty, or both,
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and exercise our selves sometimes to fastings and wantings, and other hardnesses and austerities (St. Paul NONLATINALPHABET, and NONLATINALPHABET,) we should be the better able sure to undergo them stoutly,
and exercise our selves sometime to Fastings and wantings, and other hardnesses and austerities (Saint Paul, and,) we should be the better able sure to undergo them stoutly,
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We should, in all likelihood, be the better content to want many things when we cannot have them ▪ if we would now and then inure our selves, to be as if we wanted them, whilest we have them.
We should, in all likelihood, be the better content to want many things when we cannot have them ▪ if we would now and then inure our selves, to be as if we wanted them, whilst we have them.
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31. Lastly, (for I may not enlarge) that meditation, which was so frequent with the godly Fathers under both Testaments, (and whereof the more sober sort among the Heathens had some glimmering light:) That we have here no abiding City, but seek one to come;
31. Lastly, (for I may not enlarge) that meditation, which was so frequent with the godly Father's under both Testaments, (and whereof the more Sobrium sort among the heathens had Some glimmering Light:) That we have Here no abiding city, but seek one to come;
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That we are here but as strangers and pilgrims in a foreign land, heaven being our home; and that our continuance in this world, is but as the lodging of a Traveller in an Inn for a night:
That we Are Here but as Strangers and pilgrim's in a foreign land, heaven being our home; and that our Continuance in this world, is but as the lodging of a Traveller in an Inn for a night:
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this meditation, I say, if followed home, would much further us in the present learning. The Apostle seemeth to make use of it for this very purpose, 1 Tim. 6. We brought nothing into this world, and it is certain we can carry nothing out:
this meditation, I say, if followed home, would much further us in the present learning. The Apostle seems to make use of it for this very purpose, 1 Tim. 6. We brought nothing into this world, and it is certain we can carry nothing out:
And that is it, that maketh us so greedy after the things that belong hither, and so sullen and discomposed, when our Endeavours, in the pursuit of them, prove successless. Whereas if we would rightly inform our selves,
And that is it, that makes us so greedy After the things that belong hither, and so sullen and discomposed, when our Endeavours, in the pursuit of them, prove successless. Whereas if we would rightly inform our selves,
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In the mean time let the expectation of that fulness, and the approach of our departure out of this sorry Inn, sustain our souls with comfort against all the Emptiness of this world,
In the mean time let the expectation of that fullness, and the approach of our departure out of this sorry Inn, sustain our Souls with Comfort against all the Emptiness of this world,
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and whatsoever we meet with in our passage through it, that is any way apt to breed us vexation or discontent; that we may learn with St. Paul, in whatsoever estate we are, to be therewith content.
and whatsoever we meet with in our passage through it, that is any Way apt to breed us vexation or discontent; that we may Learn with Saint Paul, in whatsoever estate we Are, to be therewith content.
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if not in the Literal and immediate sence (which to me seemeth so probable, that I make little doubt of it;) yet at leastwise (which I find not gainsaid by any) in the Analogical, and Spiritual Sence. The Speech it self presenteth to our view a Sale, and a Redemption: and under those Metaphors, representeth to our thoughts Man's inexcusable baseness and Folly in the Sale, Gods admirable power and goodness in the Redemption. The most wretched Sale that ever was;
if not in the Literal and immediate sense (which to me seems so probable, that I make little doubt of it;) yet At leastwise (which I find not gainsaid by any) in the Analogical, and Spiritual Sense. The Speech it self presents to our view a Sale, and a Redemption: and under those Metaphors, Representeth to our thoughts Man's inexcusable baseness and Folly in the Sale, God's admirable power and Goodness in the Redemption. The most wretched Sale that ever was;
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all passed away, and nothing coming in: But the most blessed Redemption that ever was; all fetch'd back again, and nothing laid out. A Sale, without any profit to us;
all passed away, and nothing coming in: But the most blessed Redemption that ever was; all fetched back again, and nothing laid out. A Sale, without any profit to us;
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the Commodity, or thing sold, and that is themselves, ( sold your selves. ) 3. The consideration, or Price; (if you will allow that name to a thing of no price; ) and that is nothing, or as good as nothing, ( sold for nought. ) 4. The Agent, the Merchant or Salesman;
the Commodity, or thing sold, and that is themselves, (sold your selves.) 3. The consideration, or Price; (if you will allow that name to a thing of no price;) and that is nothing, or as good as nothing, (sold for nought.) 4. The Agent, the Merchant or Salesman;
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and that is themselves too, ( Ye have sold your selves.) To sell, and that themselves, and that for nought; and to do all this themselves: of these in order. 3. The Act is first;
and that is themselves too, (You have sold your selves.) To fell, and that themselves, and that for nought; and to do all this themselves: of these in order. 3. The Act is First;
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it is a Bargain of Sale: (Ye have sold your selves.) If we had but deposited our selves with Satan, being so perfidious as he is; it had been hazard enough, and but too much:
it is a Bargain of Sale: (You have sold your selves.) If we had but deposited our selves with Satan, being so perfidious as he is; it had been hazard enough, and but too much:
and the Possession too after a time, and when the term is expired, reverteth to the first owner. 3. A mortgage indeed hath in it something of the Nature of an Alienation: inasmuch as it passeth over Dominium, as well as Rem, and Usumfructum; that is property, and (as you would say) Ownership, as well as Possession, Use, and Benefit. Yet not absolutely any of these,
and the Possession too After a time, and when the term is expired, reverteth to the First owner. 3. A mortgage indeed hath in it something of the Nature of an Alienation: inasmuch as it passes over Dominium, as well as Remembering, and Usumfructum; that is property, and (as you would say) Ownership, as well as Possession, Use, and Benefit. Yet not absolutely any of these,
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Wherein the Seller transferreth and maketh over to the Buyer, together with the Possession, Use, and Profits, the very property also of the thing sold;
Wherein the Seller transferreth and makes over to the Buyer, together with the Possession, Use, and Profits, the very property also of the thing sold;
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with all his right, title, claim, and interest therein for ever, without power of revocation, or any other reservation whatsoever. And this is our Case:
with all his right, title, claim, and Interest therein for ever, without power of revocation, or any other reservation whatsoever. And this is our Case:
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this the fact, whereof we stand indited in the Text. What the Scripture chargeth upon Ahab for his particular, that he had sold himself to work wickedness:
this the fact, whereof we stand Indited in the Text. What the Scripture charges upon Ahab for his particular, that he had sold himself to work wickedness:
is (though not in the same height of sence, yet) in some degree, more or less chargeable upon all Mankind. We have all sold our selves to Sin and Satan.
is (though not in the same height of sense, yet) in Some degree, more or less chargeable upon all Mankind. We have all sold our selves to since and Satan.
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Venundati sub peccato, saith St. Paul; and he seemeth to speak it of the better sort of men too (in the judgment of many good Interpreters) Rom. 7. And then how much more is it true of the rest? That they are Carnal, sold under sin.
Venundati sub Peccato, Says Saint Paul; and he seems to speak it of the better sort of men too (in the judgement of many good Interpreters) Rom. 7. And then how much more is it true of the rest? That they Are Carnal, sold under since.
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Our Misery first, For by selling our selves over to Sin and Satan, we have put our selves out of our own, into their Dominion: and (during that state) remain wholly to be disposed at their pleasure.
Our Misery First, For by selling our selves over to since and Satan, we have put our selves out of our own, into their Dominion: and (during that state) remain wholly to be disposed At their pleasure.
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They are now become our Lords; and it is not for us to refuse any drudgery, be it never so toytsom or irksom, whereabout they shall list to imploy us.
They Are now become our lords; and it is not for us to refuse any drudgery, be it never so toytsom or irksome, whereabout they shall list to employ us.
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as the Ambitious; or of smoak, as the Popular or vain-glorious; othersome, like those that in old time were damnati ad Metalla, to moil perpetually in lading themselves with thick clay, whereof it would grieve them to think that ever they should have use, as the Covetous? Were it not that they are put upon such drudgeries, by their imperious Masters;
as the Ambitious; or of smoke, as the Popular or vainglorious; Othersome, like those that in old time were Condemned ad Metals, to moil perpetually in lading themselves with thick clay, whereof it would grieve them to think that ever they should have use, as the Covetous? Were it not that they Are put upon such Drudgeries, by their imperious Masters;
Sin who reigneth like a Tyrant in their Mortal Bodies, and will have all his lust obeyed: and Satan who grown great by this new Purchase (for by it it is, that he claimeth to be Prince of the World ) sitteth in the hearts of ungodly men,
since who Reigneth like a Tyrant in their Mortal Bodies, and will have all his lust obeyed: and Satan who grown great by this new Purchase (for by it it is, that he claimeth to be Prince of the World) Sitteth in the hearts of ungodly men,
as in his Throne, and there commandeth like an Emperour: and who may be so bold as to contradict, or but to say, Domine our ita facis? Acti aginius, is a true saying, in this sence howsoever.
as in his Throne, and there commands like an Emperor: and who may be so bold as to contradict, or but to say, Domine our ita facis? Acti aginius, is a true saying, in this sense howsoever.
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This being the case of us all by reason of Sin (till we be restored by Grace ) I need say no more to let us see, what misery we have pulled upon our selves by this Sale.
This being the case of us all by reason of since (till we be restored by Grace) I need say no more to let us see, what misery we have pulled upon our selves by this Sale.
Now then Quis tu? What hast thou to do to judge, saith St. Paul? May not I say much more? What hast thou to do to sell anothers Servant? And that invito, nay, inconsulto Domino; without any License of Alienation from the chief Lord,
Now then Quis tu? What haste thou to do to judge, Says Saint Paul? May not I say much more? What hast thou to do to fell another's Servant? And that invito, nay, inconsulto Domino; without any License of Alienation from the chief Lord,
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nay, without so much as ever asking his consent. If God were pleased to leave us at first in manu consilii, and to trust us so far as to commit the keeping of our selves to our selves:
nay, without so much as ever asking his consent. If God were pleased to leave us At First in manu Consilii, and to trust us so Far as to commit the keeping of our selves to our selves:
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Nay, may we not with great reason think, that he meant to oblige us so much the more unto himself, by making us his depositories in a trust of that nature? As if a King should commit to one of his meanest Servants, the custody of some of his Royal houses or forts, he should by that very trust lay a new obligation upon him of fealty over and above that common allegiance which he oweth him as a Subject. Now if such a Servant, so entrusted by the King his Master, should then take upon him, of his own head, without his Masters privity, to contract with a Stranger, perhaps a Rebel or Enemy, for the passing over the said House or Fort into his hands:
Nay, may we not with great reason think, that he meant to oblige us so much the more unto himself, by making us his depositories in a trust of that nature? As if a King should commit to one of his Meanest Servants, the custody of Some of his Royal houses or forts, he should by that very trust lay a new obligation upon him of fealty over and above that Common allegiance which he owes him as a Subject. Now if such a Servant, so Entrusted by the King his Master, should then take upon him, of his own head, without his Masters privity, to contract with a Stranger, perhaps a Rebel or Enemy, for the passing over the said House or Fort into his hands:
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Who would not condemn such a person, for such an act of ingratitude, injustice and presumption, in the highest degree? Yet is our injustice, ingratitude and presumption, by so much more infinitely heinous than his, in selling our selves from God, our Lord and Master, into the hands of Satan a Rebel, and an Enemy to God and all goodness:
Who would not condemn such a person, for such an act of ingratitude, injustice and presumption, in the highest degree? Yet is our injustice, ingratitude and presumption, by so much more infinitely heinous than his, in selling our selves from God, our Lord and Master, into the hands of Satan a Rebel, and an Enemy to God and all Goodness:
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By how much the disparity is infinitely more betwixt the eternal God, and the greatest of the Sons of Men, than betwixt the highest Monarch in the world,
By how much the disparity is infinitely more betwixt the Eternal God, and the greatest of the Sons of Men, than betwixt the highest Monarch in the world,
To a Sale they say three things are required, Res, Pretium, and Consensus: a Commodity to be sold, a Price to be paid, and Consent of Parties. Here they are all.
To a Sale they say three things Are required, Rest, Price, and Consensus: a Commodity to be sold, a Price to be paid, and Consent of Parties. Here they Are all.
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And whereas I told you in the beginning, that in this Sale was represented to us Mans inexcusable baseness and folly; You shall now plainly see each Particle thereof made good, in the three several circumstances.
And whereas I told you in the beginning, that in this Sale was represented to us men inexcusable baseness and folly; You shall now plainly see each Particle thereof made good, in the three several Circumstances.
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In the Commodity, our Baseness; that we should sell away our very selves: in the Price, our folly; that we should do it for a thing of nought: in the consent, our inexcusableness in both;
In the Commodity, our Baseness; that we should fell away our very selves: in the Price, our folly; that we should do it for a thing of nought: in the consent, our inexcusableness in both;
8. Lands, Houses, Cattel, and other like possessions made for mans use, are the proper subject-matter of trade and commerce; and so are fit to pass from man to man by Sales and other Contracts. But that Man, a Creature of such excellency, stamped with the Image of God, endowed with a reasonable Soul, made capable of Grace and Glory, should prostare in foro, become merchantable ware,
8. Lands, Houses, Cattle, and other like possessions made for men use, Are the proper subject-matter of trade and commerce; and so Are fit to pass from man to man by Sales and other Contracts. But that Man, a Creature of such excellency, stamped with the Image of God, endowed with a reasonable Soul, made capable of Grace and Glory, should prostare in foro, become merchantable ware,
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had not the overflowings of Pride, and Cruelty, and Covetousness, washed out of the hearts of Men, the very impressions both of Religion and Humanity. It is well,
had not the overflowings of Pride, and Cruelty, and Covetousness, washed out of the hearts of Men, the very impressions both of Religion and Humanity. It is well,
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where we read of some that sold their own brother, as Iacobs Sons did Ioseph; and of one that sold his own Master, as the Traitor Iudas did Christ. Basely and wretchedly both: Envy made them base; and Covetousness him.
where we read of Some that sold their own brother, as Iacobs Sons did Ioseph; and of one that sold his own Master, as the Traitor Iudas did christ. Basely and wretchedly both: Envy made them base; and Covetousness him.
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Only in some cases of Necessity, as for the preservation of Life, or of liberty o• Conscience, when other means fail, God permitted to his own people to sell themselves, or Children, into perpetual Bondage:
Only in Some cases of Necessity, as for the preservation of Life, or of liberty o• Conscience, when other means fail, God permitted to his own people to fell themselves, or Children, into perpetual Bondage:
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and Moses from him gave Laws and Ordinances touching that Matter, Lev. 25. 9. But between the Sale in the Text, and all those other, there are two main differences: Both which doth exceedingly aggravate our baseness.
and Moses from him gave Laws and Ordinances touching that Matter, Lev. 25. 9. But between the Sale in the Text, and all those other, there Are two main differences: Both which does exceedingly aggravate our baseness.
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The first, that no man could honestly sell another, nor would any man willingly sell himself, unless enforced thereunto by some urgent necessity. But what necessity, I pray you, that we should sell our selves out of Gods,
The First, that no man could honestly fell Another, nor would any man willingly fell himself, unless Enforced thereunto by Some urgent necessity. But what necessity, I pray you, that we should fell our selves out of God's,
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so it was only our Pride and Folly, and a fond conceit we had of bettering our condition thereby, that made us not only without any apparent necessity, but even against all good reason and duty, thus basely to desert our first service,
so it was only our Pride and Folly, and a found conceit we had of bettering our condition thereby, that made us not only without any apparent necessity, but even against all good reason and duty, thus basely to desert our First service,
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therefore as the body, in respect of strength, health, age, and other abilities, was deemed more or less fit for service, the price was commonly proportioned thereafter.
Therefore as the body, in respect of strength, health, age, and other abilities, was deemed more or less fit for service, the price was commonly proportioned thereafter.
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Hence by a customary speech among the Graecians, slaves were called NONLATINALPHABET, that is, bodies: and they that traded in that kind NONLATINALPHABET,
Hence by a customary speech among the Greeks, slaves were called, that is, bodies: and they that traded in that kind,
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as you would say merchants of bodies And so the Word NONLATINALPHABET is rendred, Rev. 18. Mancipia or slaves. Epiphanius giveth us the reason of that use of the word, NONLATINALPHABET saith he, &c. because all the command that a man can exercise over his slaves, is terminated to the body, and cannot reach the soul. And the soul is the better part of man;
as you would say merchant's of bodies And so the Word is rendered, Rev. 18. Mancipia or slaves. Epiphanius gives us the reason of that use of the word, Says he, etc. Because all the command that a man can exercise over his slaves, is terminated to the body, and cannot reach the soul. And the soul is the better part of man;
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and that by so many degrees better, that in comparison thereof the body hath been scarce accounted a considerable part. NONLATINALPHABET, could the Greek Philosopher say: and the Latine Orator: Mens cujusque is est quisque.
and that by so many Degrees better, that in comparison thereof the body hath been scarce accounted a considerable part., could the Greek Philosopher say: and the Latin Orator: Mens cujusque is est Quisque.
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if he gain the whole World and lose his own soul? ) instead thereof we have it, Luk. 9. thus, ( if he gain the whole world and lose himself? ) So that every mans soul is himself:
if he gain the Whole World and loose his own soul?) instead thereof we have it, Luk. 9. thus, (if he gain the Whole world and loose himself?) So that every men soul is himself:
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Yet such is our baseness, that we have thus trucked away our selves with the appurtenances; that is, both our souls and our bodies. We detest Witches and Conjurers (and that worthily) as wicked and base People;
Yet such is our baseness, that we have thus trucked away our selves with the appurtenances; that is, both our Souls and our bodies. We detest Witches and Conjurers (and that worthily) as wicked and base People;
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because we suppose them to have made either an express, or at least-wise an implicite contract with the Devil. Yet have our rebellions against God put us in the same predicament with them.
Because we suppose them to have made either an express, or At leastwise an implicit contract with the devil. Yet have our rebellions against God put us in the same predicament with them.
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Ecquid erit pretii? What will you give me? is a ready Question in every mans mouth that offers to sell. Iosephs Brethren, though they were desirous to be rid of him,
Ecquid erit pretii? What will you give me? is a ready Question in every men Mouth that offers to fell. Joseph's Brothers, though they were desirous to be rid of him,
and Iudas would not be a Traytor for nought. They got twenty pieces of silver for their Brother; and he thirty for his Master. And those oppressors in Amos 2. that sold the needy for a pair of shooes, would be content with a small matter,
and Iudas would not be a Traitor for nought. They god twenty Pieces of silver for their Brother; and he thirty for his Master. And those Oppressors's in Amos 2. that sold the needy for a pair of shoes, would be content with a small matter,
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Esau had a very sorry recompense, a morsel of meat, and a mess of broth, for his own birth-right, and his fathers blessing: yet that was something ( jus pro jure ) and something, we say, hath some savour. But to let all go,
Esau had a very sorry recompense, a morsel of meat, and a mess of broth, for his own birthright, and his Father's blessing: yet that was something (jus Pro jure) and something, we say, hath Some savour. But to let all go,
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but is there any truth in it? or is there indeed any sence in it? Examine that first. It is well known there can be no buying and selling without the intervention of a Price: Pactio pretii is by the Learned put into the definition, and therefore is conceived to be of the essence of this kind of contract. NONLATINALPHABET, is the old formula for buying and selling.
but is there any truth in it? or is there indeed any sense in it? Examine that First. It is well known there can be no buying and selling without the intervention of a Price: Pactio pretii is by the Learned put into the definition, and Therefore is conceived to be of the essence of this kind of contract., is the old formula for buying and selling.
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it may be a Contract of some other species, but it can be no Sale. It seemeth then to be a meer implicat, a contradiction in adjecto, to say that a thing is sold, and yet for nothing.
it may be a Contract of Some other species, but it can be no Sale. It seems then to be a mere implicat, a contradiction in Adjecto, to say that a thing is sold, and yet for nothing.
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13. But here we have a double help to salve it, in either of the Terms one. First, for the term of selling: True it is, in strict propriety of speech buying and selling cannot be without a price. But Divine (especially Prophetical) expressions, are not ever tied to such strictnesses.
13. But Here we have a double help to salve it, in either of the Terms one. First, for the term of selling: True it is, in strict propriety of speech buying and selling cannot be without a price. But Divine (especially Prophetical) expressions, Are not ever tied to such Strictnesses.
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Of buying without a price, ( Come buy wine and milk without money, and without silver, Isa. 58.) And of selling without a price; ( Thou sellest thy people for nought,
Of buying without a price, (Come buy wine and milk without money, and without silver, Isaiah 58.) And of selling without a price; (Thou sellest thy people for nought,
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and takest no money for them, Psal. 44.) And likewise here in the Text. Nay more, that strictness of propriety is not always observed in other Authors.
and Takest not money for them, Psalm 44.) And likewise Here in the Text. Nay more, that strictness of propriety is not always observed in other Authors.
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then should we have given away our selves gratis (as it is said of some, Eph. 4. that they have given themselves over to lasciviousness, NONLATINALPHABET is the word there:) yet might we be said to have sold our selves in this construction;
then should we have given away our selves gratis (as it is said of Some, Ephesians 4. that they have given themselves over to lasciviousness, is the word there:) yet might we be said to have sold our selves in this construction;
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that is, to have made over our selves to Satan by an absolute alienation: whereby whatsoever right and interest we had in our selves before (were ▪ it more or less, were it any or none) is now conveyed unto, and setled upon him.
that is, to have made over our selves to Satan by an absolute alienation: whereby whatsoever right and Interest we had in our selves before (were ▪ it more or less, were it any or none) is now conveyed unto, and settled upon him.
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which being of very little worth or use, and so not to be taken for a valuable consideration, may therefore be called nought or nothing: not simply or absolutely nothing, but comparatively and respectively nothing, Even as in our common speech,
which being of very little worth or use, and so not to be taken for a valuable consideration, may Therefore be called nought or nothing: not simply or absolutely nothing, but comparatively and respectively nothing, Even as in our Common speech,
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And this common usage of the Phrase, as it well preserveth the sence, so doth it also (that I may stop two gaps with one Bush) justifie the truth of this charge in my Text ( you have sold your selves for nought) for between meer nothing, and as good as nothing, the difference is not great, in point of discretion.
And this Common usage of the Phrase, as it well Preserveth the sense, so does it also (that I may stop two gaps with one Bush) justify the truth of this charge in my Text (you have sold your selves for nought) for between mere nothing, and as good as nothing, the difference is not great, in point of discretion.
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15. Here then is our folly in this Sale, that on the one side we shamefully underprised what we were to part with, and on the other side extreamly overvalued what we were to receive in exchange for it.
15. Here then is our folly in this Sale, that on the one side we shamefully underprised what we were to part with, and on the other side extremely overvalued what we were to receive in exchange for it.
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and deceiveth himself, for he is nothing, Gal. 6. Nay, less than nothing, saith our Prophet, Isa. 40. By all which it should seem we have rather cheated the Devil, than he us;
and deceives himself, for he is nothing, Gal. 6. Nay, less than nothing, Says our Prophet, Isaiah 40. By all which it should seem we have rather cheated the devil, than he us;
17. Indeed should we speak of our bodies only, these mortal, corruptible, vile bodies (as we find them termed by all those Epithets; ) or look upon our whole nature,
17. Indeed should we speak of our bodies only, these Mortal, corruptible, vile bodies (as we find them termed by all those Epithets;) or look upon our Whole nature,
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as it is now embased by it; or even taken at the best, and set in comparison against God; (in one of which three respects it must be understood, whereever the Scriptures speak of our worthlesness or nothingness: ) there might then be some place for these Allegations. But take the whole man together, soul as well as body, yea, chiefly that,
as it is now embased by it; or even taken At the best, and Set in comparison against God; (in one of which three respects it must be understood, wherever the Scriptures speak of our worthlessness or nothingness:) there might then be Some place for these Allegations. But take the Whole man together, soul as well as body, yea, chiefly that,
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if we will give a true judgment of the fact ) and compare it but with other Creatures (which is but reasonable;) and then all the allegations aforesaid are quite beside the purpose.
if we will give a true judgement of the fact) and compare it but with other Creatures (which is but reasonable;) and then all the allegations aforesaid Are quite beside the purpose.
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Pretiosa anima, saith Solomon, Prov. 6. the precious Soul. So he saith, but that speech is somewhat too general, he doth not tell us how precious. Indeed he doth not;
Pretiosa anima, Says Solomon, Curae 6. the precious Soul. So he Says, but that speech is somewhat too general, he does not tell us how precious. Indeed he does not;
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There is somewhat bidden for it, Mic. 6. But such a contemptible price, that it is rejected with scorn; though it seem to sound loud, ( thousands of Rams, and ten thousands of Rivers of Oyl.
There is somewhat bidden for it, Mic. 6. But such a contemptible price, that it is rejected with scorn; though it seem to found loud, (thousands of Rams, and ten thousands of rivers of Oil.
and by his experimental knowledge, having bought so many, and paid a full price for them) our blessed Redeemer, the Lord Iesus, assureth us there is no NONLATINALPHABET.
and by his experimental knowledge, having bought so many, and paid a full price for them) our blessed Redeemer, the Lord Iesus, assureth us there is no.
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That we should thus sell and truck away these precious Souls of ours, the very ▪ exhalations and arrachements (if I may so speak) of the breath of God; not estimable with any other thing,
That we should thus fell and truck away these precious Souls of ours, the very ▪ exhalations and arrachements (if I may so speak) of the breath of God; not estimable with any other thing,
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19. And the more cause have we most bumbly to beg pardon for our baseness and folly herein, by how much less we are any way able to excuse either of both, it being our own voluntary act and deed. For so is the next particular, ( Ye have sold your selves.
19. And the more cause have we most bumbly to beg pardon for our baseness and folly herein, by how much less we Are any Way able to excuse either of both, it being our own voluntary act and deed. For so is the next particular, (You have sold your selves.
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or if we cannot hope to get our selves quite off, yet (as men use to do in common payments and taxes ) we plead hard to have bearers and partners, that may go a share with us,
or if we cannot hope to get our selves quite off, yet (as men use to do in Common payments and Taxes) we plead hard to have bearer and partners, that may go a share with us,
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It should seem the first will: for is there not Text for it? How should one of them chase a thousand (saith Moses) except their rock had sold them, Deut. 32. and God was their rock.
It should seem the First will: for is there not Text for it? How should one of them chase a thousand (Says Moses) except their rock had sold them, Deuteronomy 32. and God was their rock.
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God indeed selleth us over to punishment, (which is the Sale meant in those places) but not till we have first sold our selves over to sin, which is the sale in this place.
God indeed Selleth us over to punishment, (which is the Sale meant in those places) but not till we have First sold our selves over to since, which is the sale in this place.
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We first most unjustly sell away our souls, and then he most justly selleth away our bodies, and our liberty, and our peace, and our credit, and the rest.
We First most unjustly fell away our Souls, and then he most justly Selleth away our bodies, and our liberty, and our peace, and our credit, and the rest.
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either directly or indirectly. Himself disclaimeth it utterly, and casteth it all upon us, Isa. 50. 1. Which of my Creditors is it to whom I have sold you? If it were my deed, deal punctually, tell me when, and where, and to whom; But if it were not,
either directly or indirectly. Himself disclaimeth it utterly, and Cast it all upon us, Isaiah 50. 1. Which of my Creditors is it to whom I have sold you? If it were my deed, deal punctually, tell me when, and where, and to whom; But if it were not,
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22. Hâc non successit: We must try another way, and see if we can leave it upon Adam. For did not he sell us many a fair year before we were in reru•• •aturâ? And if the Father sell away the inheritance from his •nborn child, how can he do with all? And if he cannot help it,
22. Hâc non successit: We must try Another Way, and see if we can leave it upon Adam. For did not he fell us many a fair year before we were in reru•• •aturâ? And if the Father fell away the inheritance from his •nborn child, how can he do with all? And if he cannot help it,
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And that Sale is still of force against us, (I mean that of Original sin till it be annulled by Baptism ) inasmuch as being virtually in his loins, when he made that Contract, we are presumed to have given our virtual consent thereunto.
And that Sale is still of force against us, (I mean that of Original since till it be annulled by Baptism) inasmuch as being virtually in his loins, when he made that Contract, we Are presumed to have given our virtual consent thereunto.
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But there is another part of the Sale which lieth most against us, whereto our own actual consent hath passed in confirmation, and for the further ratification of our fore-fathers act: when for satisfaction of some ungodly lust or other, we condescended by committing sin in our own persons, to strengthen Satans title to us, whatever it was,
But there is Another part of the Sale which lies most against us, whereto our own actual consent hath passed in confirmation, and for the further ratification of our Forefathers act: when for satisfaction of Some ungodly lust or other, we condescended by committing since in our own Persons, to strengthen Satan title to us, whatever it was,
Like the unthrifty Heir of some unthrifty Father, who when he cometh at Age, for a little spending-money in hand, is ready to do any further act that shall be required of him,
Like the unthrifty Heir of Some unthrifty Father, who when he comes At Age, for a little spending-money in hand, is ready to do any further act that shall be required of him,
Whatever then we may impute of the former, I mean of original guilt to Adam: yet we must take the latter, I mean our actual transgressions, wholly and solely to our own selves.
Whatever then we may impute of the former, I mean of original guilt to Adam: yet we must take the latter, I mean our actual transgressions, wholly and solely to our own selves.
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23. Nor can we, thirdly, lay the blame upon Satan, or his Instruments; which is our last and commonest refuge. Serpens decepit was Eves Plea; and she pleaded but truth:
23. Nor can we, Thirdly, lay the blame upon Satan, or his Instruments; which is our last and Commonest refuge. Serpens decepit was Eves Plea; and she pleaded but truth:
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these Fig-leaves are too thin to hide our nakedness: all these excuses are insufficient to discharge us from being the authors of our own destruction. Say Satan be a cunning Cheater, (as he is no less!) who should have look'd to that? Had not God endowed us with understanding, to discern his most subtil snares,
these Fig leaves Are too thin to hide our nakedness: all these excuses Are insufficient to discharge us from being the Authors of our own destruction. Say Satan be a cunning Cheater, (as he is no less!) who should have looked to that? Had not God endowed us with understanding, to discern his most subtle snares,
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NONLATINALPHABET (he hath his name from it;) yet he is but a Tempter, he cannot enforce us to anything, without our consent: and God hath given us power, and God hath given us charge too, not to consent. Say ungodly men (who are his Agents) cease not by plausible perswasions, importunities, and all the engagements they can pretend, to solicite and entice us to evil:
(he hath his name from it;) yet he is but a Tempter, he cannot enforce us to anything, without our consent: and God hath given us power, and God hath given us charge too, not to consent. Say ungodly men (who Are his Agents) cease not by plausible persuasions, importunities, and all the engagements they can pretend, to solicit and entice us to evil:
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yet, it cannot take effect, unless we will. St. James therefore concludeth positively, that every mans temptation, if it take effect, is meerly from his own lust. It is then our own act and deed, that we are Satan's Vassals: Disclaim it we cannot:
yet, it cannot take Effect, unless we will. Saint James Therefore Concludeth positively, that every men temptation, if it take Effect, is merely from his own lust. It is then our own act and deed, that we Are Satan's Vassals: Disclaim it we cannot:
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I come now to the Redemption, the more Evangelical, and comfortable part of the Text. And as in the Sale we have seen mans inexcusable baseness and folly in the several circumstances:
I come now to the Redemption, the more Evangelical, and comfortable part of the Text. And as in the Sale we have seen men inexcusable baseness and folly in the several Circumstances:
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so we may now behold Gods admirable power and grace in this Redemption. His Power, that he doth it so effectually. The thing shall be done, ( Ye shall be redeemed. ) His Grace ▪ that he doth it so freely, without any money of ours. ( Ye shall be redeemed without money. )
so we may now behold God's admirable power and grace in this Redemption. His Power, that he does it so effectually. The thing shall be done, (You shall be redeemed.) His Grace ▪ that he does it so freely, without any money of ours. (You shall be redeemed without money.)
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By the Levitical Law, if a man had sold himself for a bondslave, his Brother, or some other near Friend, might redeem him: or if ever God should make him able, he might redeem himself. If this had been all our hope, we might have waited till our eyes had sunk in their holes,
By the Levitical Law, if a man had sold himself for a bondslave, his Brother, or Some other near Friend, might Redeem him: or if ever God should make him able, he might Redeem himself. If this had been all our hope, we might have waited till our eyes had sunk in their holes,
But when the Son of God himself setteth in, and is content to be made of God to us Redemption: the pleasure of the Lord shall prosper in his hand, and the work shall go on wondrous happily and successfully.
But when the Son of God himself sets in, and is content to be made of God to us Redemption: the pleasure of the Lord shall prosper in his hand, and the work shall go on wondrous happily and successfully.
Vir fortis armatus in the Parable, Luke 11. He buckleth his Armour about him, and standeth upon his guard with a resolution to maintain what he hath purchased, and to hold possession if he can.
Vir fortis Armatus in the Parable, Lycia 11. He buckleth his Armour about him, and Stands upon his guard with a resolution to maintain what he hath purchased, and to hold possession if he can.
That the Word should be made Flesh; that the holy One of God should be made sin; that God blessed for ever should be made a curse; that the Lord of life and glory should suffer an inglorious death, and pour out his own most precious blood, to ransome such worthless, thankless, graceless Traitors,
That the Word should be made Flesh; that the holy One of God should be made since; that God blessed for ever should be made a curse; that the Lord of life and glory should suffer an inglorious death, and pour out his own most precious blood, to ransom such worthless, thankless, graceless Traitors,
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as we were, that had so desperately made our selves away; and that into the hands of his deadliest enemy, and that upon such poor and unworthy conditions! O altitudo! Love incomprehensible:
as we were, that had so desperately made our selves away; and that into the hands of his deadliest enemy, and that upon such poor and unworthy conditions! O altitudo! Love incomprehensible:
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forsomuch as in reason no man ought to make advantage of his own act. Our act then barreth us: But yet it cannot bar the right owner from challenging his own wheresoever he find it.
forsomuch as in reason no man ought to make advantage of his own act. Our act then barreth us: But yet it cannot bar the right owner from challenging his own wheresoever he find it.
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And therefore we may be well assured, God will not suffer the Devil, who is but malae fidei possessor, an intruder and a cheater, quietly to enjoy what is Gods, and not his: but he will eject him (we have that word, Ioh. 12. 21. Ejicietur, now is the Prince of this world cast out ) and recover out of his possession that which he hath no right at all to hold.
And Therefore we may be well assured, God will not suffer the devil, who is but Malae fidei possessor, an intruder and a cheater, quietly to enjoy what is God's, and not his: but he will eject him (we have that word, John 12. 21. Ejicietur, now is the Prince of this world cast out) and recover out of his possession that which he hath no right At all to hold.
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yet I cannot but touch at three duties which we owe to God for this Redemption; because they answer so fitly, to these three last mentioned assurances. We owe him Affiance, in respect of his Power; in requital of his Love, Thankfulness; and in regard of his Right, Service. First, the consideration of his Power, in our Redemption, may put a great deal of comfort and confidence into us:
yet I cannot but touch At three duties which we owe to God for this Redemption; Because they answer so fitly, to these three last mentioned assurances. We owe him Affiance, in respect of his Power; in requital of his Love, Thankfulness; and in regard of his Right, Service. First, the consideration of his Power, in our Redemption, may put a great deal of Comfort and confidence into us:
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O Israel fear not, for I have redeemed thee, Isa. 43. If then the Devil shall seek by any of his wiles or suggestions at any time to get us over to him again (as he is an unwearied sollicitor, and will not lose his claim by discontinuance: ) Let us then look to that Cornu salutis, that horn of salvation, that God hath raised up for us in Christ our Redeemer,
Oh Israel Fear not, for I have redeemed thee, Isaiah 43. If then the devil shall seek by any of his wiles or suggestions At any time to get us over to him again (as he is an unwearied solicitor, and will not loose his claim by discontinuance:) Let us then look to that Cornu Salutis, that horn of salvation, that God hath raised up for us in christ our Redeemer,
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In all inward temptations, in all outward distresses, at the hour of death, and in the day of judgement, we may with great security commit the keeping our souls to him, both as a faithful Creator, and as a powerful Redeemer: saying once more with David, (into thy hands I commend my spirit,
In all inward temptations, in all outward Distresses, At the hour of death, and in the day of judgement, we may with great security commit the keeping our Souls to him, both as a faithful Creator, and as a powerful Redeemer: saying once more with David, (into thy hands I commend my Spirit,
for thou hast redeemed me, O Lord thou God of truth, ) Psal. 31. 6. 31. Secondly, The consideration of his love in our Redemption should quicken us to a thankful acknowledgment of his great and undeserved goodness towards us.
for thou hast redeemed me, Oh Lord thou God of truth,) Psalm 31. 6. 31. Secondly, The consideration of his love in our Redemption should quicken us to a thankful acknowledgment of his great and undeserved Goodness towards us.
Let them give thanks whom the Lord hath redeemed, and delivered from the hands of the enemy, Psal. 107. Let all men, let all creatures do it: but let them especially.
Let them give thanks whom the Lord hath redeemed, and Delivered from the hands of the enemy, Psalm 107. Let all men, let all creatures do it: but let them especially.
how carnal are our minds, and our thoughts earthly, if the contemplation of the depth of the riches of God mercy, poured our upon us in this great work of our Redemption, do not even ravish our hearts with an ardent desire to pour them out unto him again in Hymns, and Psalms, and Songs of Thanksgiving, with a Benedictus in our mouths, ( Blessed be the Lord God of Israel,
how carnal Are our minds, and our thoughts earthly, if the contemplation of the depth of the riches of God mercy, poured our upon us in this great work of our Redemption, do not even ravish our hearts with an Ardent desire to pour them out unto him again in Hymns, and Psalms, and Songs of Thanksgiving, with a Benedictus in our mouths, (Blessed be the Lord God of Israel,
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you are not your own, but his; therefore you are not to satisfie your selves by doing your own lusts, but to glorifie him by doing his will. When Christ redeemed us by his blood, his purpose was to redeem us unto God, (Rev. 5. 9.) and not to our selves:
you Are not your own, but his; Therefore you Are not to satisfy your selves by doing your own Lustiest, but to Glorify him by doing his will. When christ redeemed us by his blood, his purpose was to Redeem us unto God, (Rev. 5. 9.) and not to our selves:
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and securely, and without fear serve him in holiness and righteousness all the daies of our lives, Luke 1. which being both our bounden duty, and the thing withal so very reasonable; we have the more to answer for, i• we do not make a conscience of it to perform it accordingly.
and securely, and without Fear serve him in holiness and righteousness all the days of our lives, Lycia 1. which being both our bounden duty, and the thing withal so very reasonable; we have the more to answer for, i• we do not make a conscience of it to perform it accordingly.
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He hath done his part (and that which he was no way bound unto) in redeeming us; and he hath done it to purpose, done it effectually: Let it be our care to do our part (for which their lye so many obligations upon us) in serving him; and let us also do it to purpose, do it really, and throughly, and constantly,
He hath done his part (and that which he was no Way bound unto) in redeeming us; and he hath done it to purpose, done it effectually: Let it be our care to do our part (for which their lie so many obligations upon us) in serving him; and let us also do it to purpose, do it really, and thoroughly, and constantly,
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You are bought with a price, saith St. Paul, 1 Cor. 6. and he saith it over again, Chap. 7. He that paid it calleth it NONLATINALPHABET, a ransom, that is as much as to say a price of Redemption: and his Apostle somewhat more, NONLATINALPHABET, which implieth a just and satisfactory price, full as much as the thing can be worth.
You Are bought with a price, Says Saint Paul, 1 Cor. 6. and he Says it over again, Chap. 7. He that paid it calls it, a ransom, that is as much as to say a price of Redemption: and his Apostle somewhat more,, which Implies a just and satisfactory price, full as much as the thing can be worth.
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Our Redeemer therefore would not enter into any capitulation with him, or offer to him any Terms of composition: But thought good rather in pursuance of his own right to use his power, And so he vindicated us from him by main strength:
Our Redeemer Therefore would not enter into any capitulation with him, or offer to him any Terms of composition: But Thought good rather in pursuance of his own right to use his power, And so he vindicated us from him by main strength:
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and whose just vengeance would not be appeased towards us for our grievous presumption, without a condign satisfaction: to him, I say, there was a price paid by our Redeemer, and that the greatest that ever was paid for any purchase since the world began.
and whose just vengeance would not be appeased towards us for our grievous presumption, without a condign satisfaction: to him, I say, there was a price paid by our Redeemer, and that the greatest that ever was paid for any purchase since the world began.
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35. Now for a man to give himself, what is it else, but to give his soul, (for that is himself, as we heard before) and his life, for vita in anim•, the life is in the soul: and these he gave.
35. Now for a man to give himself, what is it Else, but to give his soul, (for that is himself, as we herd before) and his life, for vita in anim•, the life is in the soul: and these he gave.
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He gave up his soul (when thou shalt make his soul an offering for sin, Isa. 53. 10.) and he laid down his life (the Son of man came to give his life a ransom for many, Mat. 10.) More than this in love he could not give;
He gave up his soul (when thou shalt make his soul an offering for since, Isaiah 53. 10.) and he laid down his life (the Son of man Come to give his life a ransom for many, Mathew 10.) More than this in love he could not give;
all those frequent sprinklings of blood, upon the door posts, upon the book, upon the people, upon the tabernacle, and upon all the vessels of ministry;
all those frequent sprinklings of blood, upon the door posts, upon the book, upon the people, upon the tabernacle, and upon all the vessels of Ministry;
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and all those legal purifications in which blood was used (as almost all things are by the Law purged with blood, Heb. 9.) they were all but so many types and shadows prefiguring this blood of springling; which speaketh so many good things for us, pacifieth the fierce anger of God towards us, purgeth us from all sins,
and all those Legal purifications in which blood was used (as almost all things Are by the Law purged with blood, Hebrew 9.) they were all but so many types and shadows prefiguring this blood of springling; which speaks so many good things for us, pacifieth the fierce anger of God towards us, Purgeth us from all Sins,
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I mean the meritorious blood of the Cross, the most precious blood of Christ, as of a Lamb without blemish, 1 Pet. 1. 18. 37. But can there be worth enough, may some say, in the blood of a Lamb, of one single Lamb, to be a valuable compensation for the sins of the whole world? First, this was agnus singularis, a Lamb of special note;
I mean the meritorious blood of the Cross, the most precious blood of christ, as of a Lamb without blemish, 1 Pet. 1. 18. 37. But can there be worth enough, may Some say, in the blood of a Lamb, of one single Lamb, to be a valuable compensation for the Sins of the Whole world? First, this was agnus singularis, a Lamb of special note;
if Momus himself were set to search, he could not yet find the least spot or blemish. A cunninger searcher than he hath pried narrowly into every corner of his life;
if Momus himself were Set to search, he could not yet find the least spot or blemish. A cunninger searcher than he hath pried narrowly into every corner of his life;
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Or if you have not yet enough, (for it may be said, what if it had been the pleasure of God to have sealed one of the Angels? ) Behold then thirdly, that which is beyond all exception,
Or if you have not yet enough, (for it may be said, what if it had been the pleasure of God to have sealed one of the Angels?) Behold then Thirdly, that which is beyond all exception,
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He is Agnus Deus. The Lamb is God, the Son of God, very God of very God: and so the blood of this Lamb is the very blood of God, Act. 20. And it is this dignity of his Nature especially (and not his innocency only, no nor yet his deputation too, without this) that setteth such a huge value upon his blood, that it is an infinite price, of infinite merit, able to satisfie an infinite justice, and to appease an infinite wrath.
He is Agnus Deus. The Lamb is God, the Son of God, very God of very God: and so the blood of this Lamb is the very blood of God, Act. 20. And it is this dignity of his Nature especially (and not his innocency only, not nor yet his deputation too, without this) that sets such a huge valve upon his blood, that it is an infinite price, of infinite merit, able to satisfy an infinite Justice, and to appease an infinite wrath.
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31. You will now confess I doubt not, that this Redemption was not gratis, came not for nothing, in respect of him: it cost him full dear, even his dearest lifes-blood.
31. You will now confess I doubt not, that this Redemption was not gratis, Come not for nothing, in respect of him: it cost him full dear, even his dearest lifes-blood.
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Go to an officer, and who can promise to himself any ordinary favour from him without a fee? Go into the shops, and what can ye take up without either money, credit, or security for it? Si nihil attuleris: bring nothing, and have nothing.
Go to an officer, and who can promise to himself any ordinary favour from him without a fee? Go into the shops, and what can you take up without either money, credit, or security for it? Si nihil attuleris: bring nothing, and have nothing.
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The tidings of a Redeemer, most blessed and welcome news to those that are sensible of their own poverty, and take it as of Grace. But whoso thinketh his own penny good silver, and will be putting in and bidding for it;
The tidings of a Redeemer, most blessed and welcome news to those that Are sensible of their own poverty, and take it as of Grace. But whoso Thinketh his own penny good silver, and will be putting in and bidding for it;
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for the applying of this gracious redemption wrought by Christ to our own souls, for their present comfort and future salvation. We must repent from dead works, believe the Gospel,
for the applying of this gracious redemption wrought by christ to our own Souls, for their present Comfort and future salvation. We must Repent from dead works, believe the Gospel,
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there is an offer made us of it there, and we are earnestly invited to buy it, ( Ho every one that thirsteth, come to the waters and buy. ) But he that cometh to buy, must bring his manu precium with him,
there is an offer made us of it there, and we Are earnestly invited to buy it, (Ho every one that Thirsteth, come to the waters and buy.) But he that comes to buy, must bring his manu Precium with him,
He that cometh to this market without a price in his hand (and the price is faith, repentance and godliness ) it is a sign he hath no heart, and he is no better than a fool, saith Solomon, Prov. 17. But still we must remember, that this is but conditio, non causa: a condition which he requireth to be performed on our part, not any just cause of the performance on his part. And he requireth it rather as a testimony of our willingness to embrace so fair an offer, than as a valuable consideration in any proportion at all to the worth of the thing offered.
He that comes to this market without a price in his hand (and the price is faith, Repentance and godliness) it is a Signen he hath no heart, and he is no better than a fool, Says Solomon, Curae 17. But still we must Remember, that this is but Condition, non causa: a condition which he requires to be performed on our part, not any just cause of the performance on his part. And he requires it rather as a testimony of our willingness to embrace so fair an offer, than as a valuable consideration in any proportion At all to the worth of the thing offered.
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But if we bring it either in Pride; or would have it taken for better than we know it is, which is our Hypocrisie: we quite mar our own market, and shall be sent away empty.
But if we bring it either in Pride; or would have it taken for better than we know it is, which is our Hypocrisy: we quite mar our own market, and shall be sent away empty.
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not unto thee, O Lord, not unto thee, but unto us be all the shame, that had thus wretchedly sold our selves for nought: Non nobis, Domine, non nobis;
not unto thee, Oh Lord, not unto thee, but unto us be all the shame, that had thus wretchedly sold our selves for nought: Non nobis, Domine, non nobis;
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not unto us, O Lord, not unto us, but unto thy Name be all the glory, that thou hast thus graciously redeemed us without money, Amen. So be it. AD AULAM. The Eighth Sermon.
not unto us, Oh Lord, not unto us, but unto thy Name be all the glory, that thou hast thus graciously redeemed us without money, Amen. So be it. AD AULAM. The Eighth Sermon.
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1. SAint Paul had much laboured in the whole former Chapter, and in the beginning of this, to make up that breach, which (by the mutual judgings of the weak, and despisings of the strong ) had been long kept open in the then Church of Christ at Rome: and was likely,
1. SAint Paul had much laboured in the Whole former Chapter, and in the beginning of this, to make up that breach, which (by the mutual judgings of the weak, and despisings of the strong) had been long kept open in the then Church of christ At Room: and was likely,
and now to set all that home, and to drive the nail (as it were) to the head, that so he might at length manum de tabula, he concludeth his discourse about that argument, with this votive Prayer or Benediction, [ Now the God of Patience and Consolation grant you to be like-minded one towards another, according to Christ Iesus:
and now to Set all that home, and to drive the nail (as it were) to the head, that so he might At length manum de tabula, he Concludeth his discourse about that argument, with this votive Prayer or Benediction, [ Now the God of Patience and Consolation grant you to be Likeminded one towards Another, according to christ Iesus:
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Confining our selves therefore to the fifth verse only, and therein, beginning with the formality of the Prayer, observe first, the connexion of this period with the precedent discourse, in the Particle NONLATINALPHABET, Now, or But, [ NONLATINALPHABET, Now the God, &c. ] Secondly, the party (whose help is implored,
Confining our selves Therefore to the fifth verse only, and therein, beginning with the formality of the Prayer, observe First, the connexion of this Period with the precedent discourse, in the Particle, Now, or But, [, Now the God, etc. ] Secondly, the party (whose help is implored,
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NONLATINALPHABET, Now God grant. In effect, as if he had said, I have endeavoured what in me lay to bring you to be of one mind and of one heart. I have planted unity among you by my Doctrine, and watered it with my Exhortations: using the best reasons and perswasions I could devise for that end.
, Now God grant. In Effect, as if he had said, I have endeavoured what in me lay to bring you to be of one mind and of one heart. I have planted unity among you by my Doctrine, and watered it with my Exhortations: using the best Reasons and persuasions I could devise for that end.
What now remaineth, but that I second my labours with my prayers? And commend what I have planted and watered to his blessing, who alone is able to give the increase? I have shewn you what are to do:
What now remains, but that I second my labours with my Prayers? And commend what I have planted and watered to his blessing, who alone is able to give the increase? I have shown you what Are to do:
and therefore he sealeth up the word of Exhortation with a word of Benediction. He had spoken, written, expostulated, disputed, reproved, besought, and whatever else was to be done in the way of Teaching: but he knew there was yet something more to be done, to make the work compleat;
and Therefore he Sealeth up the word of Exhortation with a word of Benediction. He had spoken, written, expostulated, disputed, reproved, besought, and whatever Else was to be done in the Way of Teaching: but he knew there was yet something more to be done, to make the work complete;
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lest else he should have run in vain, either laboured in vain. That therefore he might not give out in extremo actu; nor having brought his building to some perfection,
lest Else he should have run in vain, either laboured in vain. That Therefore he might not give out in extremo Acts; nor having brought his building to Some perfection,
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then to let it stand at a stay, and so decay and drop down, for want of laying on the roof: he turneth himself from them to God, is instant with him another while,
then to let it stand At a stay, and so decay and drop down, for want of laying on the roof: he turns himself from them to God, is instant with him Another while,
A course not unusual with him ( velut emblemate vermiculato ) to embellish his Epistles upon fit occasions with supplications, prayers, intercessions, and givings of thanks:
A course not unusual with him (velut emblemate vermiculato) to embellish his Epistles upon fit occasions with supplications, Prayers, intercessions, and givings of thanks:
breaking off the course of his speech, and that now and then somewhat abruptly (witness, 2. Cor. 9. 10. and some other places) to lace in a Prayer, a Blessing, a Thanksgiving.
breaking off the course of his speech, and that now and then somewhat abruptly (witness, 2. Cor. 9. 10. and Some other places) to lace in a Prayer, a Blessing, a Thanksgiving.
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The Kingdom of God must suffer violence, and our people will not ordinarily be brought unto it without some force: But let me tell you, it is not so much the violence of the Pulpit, that doth the deed, (it were many times better,
The Kingdom of God must suffer violence, and our people will not ordinarily be brought unto it without Some force: But let me tell you, it is not so much the violence of the Pulpit, that does the deed, (it were many times better,
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but all Governours and Superiours in every other kind: indeed generally all Christians whatsoever (in their proportion ) to make use of this Example. Think none of you, you have sufficiently discharged your parts towards those that are under your charge; if you have instructed them in what they are to do, admonished them to do thereafter, reproved, or corrected them when they have done amiss, encouraged or rewarded them when they have done well:
but all Governors and Superiors in every other kind: indeed generally all Christians whatsoever (in their proportion) to make use of this Exampl. Think none of you, you have sufficiently discharged your parts towards those that Are under your charge; if you have instructed them in what they Are to do, admonished them to do thereafter, reproved, or corrected them when they have done amiss, encouraged or rewarded them when they have done well:
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wrestling with him by your Importunate prayers, and not giving him over, till you have wrung a blessing from him, either for your selves, or them, or both.
wrestling with him by your Importunate Prayers, and not giving him over, till you have wrung a blessing from him, either for your selves, or them, or both.
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6. God grant. ] As for himself, the Apostle well knew, by all those convincing Reasons, and winning Insinuations he had used, he could but work upon the outward sense, and by the sense represent fit motives to their understandings: it was God only, that could bow and frame the heart to Peace and Unity.
6. God grant. ] As for himself, the Apostle well knew, by all those convincing Reasons, and winning Insinuations he had used, he could but work upon the outward sense, and by the sense represent fit motives to their understandings: it was God only, that could bow and frame the heart to Peace and Unity.
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wondrous stubborn and churlish, and not to be kindly wrought upon, but by an Almighty Power. What man is able to take down his own pride sufficiently? (Many a good man hath more ado with this one Viper, than with all his other Corruptions besides.
wondrous stubborn and churlish, and not to be kindly wrought upon, but by an Almighty Power. What man is able to take down his own pride sufficiently? (Many a good man hath more ado with this one Viper, than with all his other Corruptions beside.
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But how much less then is any man able to beat down and subdue the pride of another mans spirit? Only God with the strength of his Arm is able to throw down every exalting thought; and to lay the highest mountains level with the lower flats.
But how much less then is any man able to beatrice down and subdue the pride of Another men Spirit? Only God with the strength of his Arm is able to throw down every exalting Thought; and to lay the highest Mountains level with the lower flats.
that whereas we are naturally prone to esteem better of our selves than of all other men, we shall through lowliness of mind esteem every other man better than our selves.
that whereas we Are naturally prove to esteem better of our selves than of all other men, we shall through lowliness of mind esteem every other man better than our selves.
8. But in the mean time never marvel to see so many scandals and divisions every where in the world; (distractions and wranglings in the Church, factions and convulsions in Common-wealths, sidings and censurings in your Towns, jarrings and partakings even in your private families: ) so long as there is Pride and Self-love in every mans own bosome, or indeed any other lust unsubdued.
8. But in the mean time never marvel to see so many scandals and divisions every where in the world; (distractions and wranglings in the Church, factions and convulsions in Commonwealths, sidings and censurings in your Towns, jarrings and partakings even in your private families:) so long as there is Pride and Self-love in every men own bosom, or indeed any other lust unsubdued.
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For all these wars and fightings without, what other are they than the scum of the pot that boils within? The Ebullitions of those Lusts that war in our members? And the dictates of corrupt nature? St. Paul saith, There must be heresies: even as we use to say, That that will be must be.
For all these wars and fightings without, what other Are they than the scum of the pot that boils within? The Ebullitions of those Lustiest that war in our members? And the dictates of corrupt nature? Saint Paul Says, There must be heresies: even as we use to say, That that will be must be.
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That imploy their Wit, Learning, Eloquence, Power and Parts, (by the right use whereof they might do God and his Church excellent service) to raise strifes, foment quarrels, and blow the coal of contention to make it blaze afresh,
That employ their Wit, Learning, Eloquence, Power and Parts, (by the right use whereof they might do God and his Church excellent service) to raise strifes, foment quarrels, and blow the coal of contention to make it blaze afresh,
Our comfort is, the time will come (but look not for it whilst this world lasteth;) when the Son of man will cause to be gathered out of his Kingdom NONLATINALPHABET, all things that minister occasion of stumbling or contention.
Our Comfort is, the time will come (but look not for it while this world lasteth;) when the Son of man will cause to be gathered out of his Kingdom, all things that minister occasion of stumbling or contention.
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9. By which Patience yet I mean nothing less, than either in private men a stoical NONLATINALPHABET, a dull flegmatick stupidity, that is not sensible of the want of so great a blessing;
9. By which Patience yet I mean nothing less, than either in private men a stoical, a dull phlegmatic stupidity, that is not sensible of the want of so great a blessing;
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or much less in publick persons or governours a wretchless slothful connivence, whereby to suffer men to run wild into all kind of irregularity without restraint.
or much less in public Persons or Governors a wretchless slothful connivance, whereby to suffer men to run wild into all kind of irregularity without restraint.
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But such a well tempered Christian Patience, as neither murmureth at the want, nor despaireth of a supply; but out of the sense of want, is diligent to seek supply. Praying with the Church, Da Domine, Give peace in our time, O Lord:
But such a well tempered Christian Patience, as neither murmureth At the want, nor despaireth of a supply; but out of the sense of want, is diligent to seek supply. Praying with the Church, Dam Domine, Give peace in our time, Oh Lord:
For Almighty God useth not to cast away his choicest blessings upon those men, that think them not well worthy their best both Prayers and Pains. He alone can frame mens hearts to unity and peace: but we are vain and unreasonable,
For Almighty God uses not to cast away his Choicest blessings upon those men, that think them not well worthy their best both Prayers and Pains. He alone can frame men's hearts to unity and peace: but we Are vain and unreasonable,
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so long as we continue, either silent without seeking to him for it by our Prayers, or sluggish without employing our best Endeavours about it to our powers.
so long as we continue, either silent without seeking to him for it by our Prayers, or sluggish without employing our best Endeavours about it to our Powers.
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10. But why is this God (to whom we are thus to make our addresses, that he would be pleased to grant us this like-mindedness, and to give unto us and to all his people the blessing of peace ) here stiled the God of Patience and Consolation? The Enquiries are many.
10. But why is this God (to whom we Are thus to make our Addresses, that he would be pleased to grant us this Like-mindedness, and to give unto us and to all his people the blessing of peace) Here styled the God of Patience and Consolation? The Enquiries Are many.
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Why first, the God of Patience? And secondly, why the God of Consolation? Taking the Two Attributes apart, either by it self. Then taking them both together:
Why First, the God of Patience? And secondly, why the God of Consolation? Taking the Two Attributes apart, either by it self. Then taking them both together:
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11. The former Title is, the God of Patience. Which may be understood, either Formaliter, or Causaliter: either subjectively, or effectively, as they use to distinguish.
11. The former Title is, the God of Patience. Which may be understood, either Formaliter, or Causaliter: either subjectively, or effectively, as they use to distinguish.
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either of that patience which God useth towards us, or of that patience which God by his grace and holy Spirit worketh in us. Of Gods patience and long-suffering to us-ward, besides pregnant testimony of Scripture, we have daily and plentiful experience.
either of that patience which God uses towards us, or of that patience which God by his grace and holy Spirit works in us. Of God's patience and long-suffering to usward, beside pregnant testimony of Scripture, we have daily and plentiful experience.
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And even thus understood ( Subjectivè ) the Text would bear a fair construction, and not altogether impertinent to the Apostles scope. It might at least intimate to us this, that finding so much patience from him, it would well become us also to shew some patience to our brethren.
And even thus understood (Subjectivè) the Text would bear a fair construction, and not altogether impertinent to the Apostles scope. It might At least intimate to us this, that finding so much patience from him, it would well become us also to show Some patience to our brothers.
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But yet I conceive it more proper here, to understand it effectivè: of that Patience, which is indeed from God, as the Cause; but yet in us, as the Subject.
But yet I conceive it more proper Here, to understand it effectivè: of that Patience, which is indeed from God, as the Cause; but yet in us, as the Subject.
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God help us. 1. We live here in a vale of misery, where we meet with a thousand petty crosses and vexations ( quotidianarum molestiarum minutiae ) in the common road of our lives;
God help us. 1. We live Here in a vale of misery, where we meet with a thousand Petty Crosses and vexations (quotidianarum molestiarum minutiae) in the Common road of our lives;
we had need of Patience to withstand them. 3. We are exposed to manifold Injuries, Obloquies, and Sufferings, many times without cause; it may be sometimes for a good cause: we had need of Patience to bear them. 4. We have many rich and precious Promises made us in the Word;
we had need of Patience to withstand them. 3. We Are exposed to manifold Injuries, Obloquies, and Sufferings, many times without cause; it may be sometime for a good cause: we had need of Patience to bear them. 4. We have many rich and precious Promises made us in the Word;
of some of which we find as yet but slender performance, and of other some (but that we are sure the anchor of our hope is so well fixt, that it cannot fail) no visible probability of their future performance: we had need of patience to expect them. 5. We have many good duties required to be done of us in our Christian Callings, and in our particular vocations; for the honour of God,
of Some of which we find as yet but slender performance, and of other Some (but that we Are sure the anchor of our hope is so well fixed, that it cannot fail) no visible probability of their future performance: we had need of patience to expect them. 5. We have many good duties required to be done of us in our Christian Callings, and in our particular vocations; for the honour of God,
we had need of patience to go through with them. 6. We have to converse with men of different Spirits and Tempers: some hot, fiery, and furious; others flat, fullen, and sluggish;
we had need of patience to go through with them. 6. We have to converse with men of different Spirits and Tempers: Some hight, fiery, and furious; Others flat, fullen, and sluggish;
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some unruly, some ignorant, some proud and scornful, some peevish and obstinate, some toyish, fickle, and humorous; all subject to passions and infirmities in one kind or other:
Some unruly, Some ignorant, Some proud and scornful, Some peevish and obstinate, Some toyish, fickle, and humorous; all Subject to passion and infirmities in one kind or other:
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Whenever then we find our selves ready to fret at any cross occurent, to revenge every injury, to rage at every light provocation, to droop at the delay of any promise, to slugg in our own performances, to skew at the infirmities of others:
Whenever then we find our selves ready to fret At any cross occurent, to revenge every injury, to rage At every Light provocation, to droop At the Delay of any promise, to slug in our own performances, to skew At the infirmities of Others:
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14. The other is, The God of Consolation. And the reason is (for this can be understood no otherwise than Effective ) because sound comfort is from God alone.
14. The other is, The God of Consolation. And the reason is (for this can be understood no otherwise than Effective) Because found Comfort is from God alone.
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I, even I, am he that comforteth you, saith he himself, Isa. 51. Thy rod, and thy staff they comfort me, saith David, Psal. 23. And the Prophets often, The Lord shall comfort Sion.
I, even I, am he that comforts you, Says he himself, Isaiah 51. Thy rod, and thy staff they Comfort me, Says David, Psalm 23. And the prophets often, The Lord shall Comfort Sion.
it should be enough in wisdom to make us overlook all them, that we might partake of his comforts, as the best. But in truth, the Scriptures so speak of God, not as the chiefest, but as the only Comforter: admitting no partnership in this prerogative.
it should be enough in Wisdom to make us overlook all them, that we might partake of his comforts, as the best. But in truth, the Scriptures so speak of God, not as the chiefest, but as the only Comforter: admitting no partnership in this prerogative.
as from the first and only sufficient cause. Who is pleased to make use of his Creatures as his instruments, either for comfort, correction, or destruction, as seemeth good in his own Eyes.
as from the First and only sufficient cause. Who is pleased to make use of his Creatures as his Instruments, either for Comfort, correction, or destruction, as seems good in his own Eyes.
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When they do supply us with any comfort, it is but as the conduit-pipes, which serve the offices in a great house with water; which yet springeth not from them,
When they do supply us with any Comfort, it is but as the conduit-pipes, which serve the Offices in a great house with water; which yet springs not from them,
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Set them onc• against God, or do but take them without God: you may as soon squeeze water out of a flint-stone, or suck nourishment out of a dry breast, as gain a drop of comfort from any of the Creatures. Those supposed comforts, that men seek for,
Set them onc• against God, or do but take them without God: you may as soon squeeze water out of a flintstone, or suck nourishment out of a dry breast, as gain a drop of Comfort from any of the Creatures. Those supposed comforts, that men seek for,
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And such, however we esteem of them onward, they will appear to be at the last: for they will certainly fail us in the Evil day, when our souls shall stand most of all in need of comfort. The Consolations of God are first Pure; they run clear, without mud or mixture: secondly, Full, satiating the appetites of the soul,
And such, however we esteem of them onward, they will appear to be At the last: for they will Certainly fail us in the Evil day, when our Souls shall stand most of all in need of Comfort. The Consolations of God Are First Pure; they run clear, without mud or mixture: secondly, Full, satiating the appetites of the soul,
16. It is hard to say the whiles whether is greater our Misery, or Madness, who forsake the Lord, the clear fountain of living waters, to dig to our selves broken pits, that hold no water, in the mean time but puddle, and but a very little of that neither,
16. It is hard to say the while whither is greater our Misery, or Madness, who forsake the Lord, the clear fountain of living waters, to dig to our selves broken pits, that hold no water, in the mean time but puddle, and but a very little of that neither,
What fondness is in us, to lay out our money for that which is not bread, and our labour for that which satisfieth not? To wear out our bodies with travel, and torture our souls with Cares, in the pursuit of these muddy, narrow, and fleeting Comforts? When we may have Nectar and Ambrosia, the delicacies of the bread of life;
What fondness is in us, to lay out our money for that which is not bred, and our labour for that which Satisfieth not? To wear out our bodies with travel, and torture our Souls with Cares, in the pursuit of these muddy, narrow, and fleeting Comforts? When we may have Nectar and Ambrosia, the delicacies of the bred of life;
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Where every mans first demand will be, why the Apostle should chuse to enstile Almighty God from these Two, of Patience and of Consolation, rather than from some other of those Attributes, which occur (perhaps) more frequently in holy Writ:
Where every men First demand will be, why the Apostle should choose to enstile Almighty God from these Two, of Patience and of Consolation, rather than from Some other of those Attributes, which occur (perhaps) more frequently in holy Writ:
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as God of Wisdom, of Power, of Mercy, of Peace, of Hope, &c. Whatever other Inducements the Apostle might have for so doing; Two are apparent: and let them satisfie us.
as God of Wisdom, of Power, of Mercy, of Peace, of Hope, etc. Whatever other Inducements the Apostle might have for so doing; Two Are apparent: and let them satisfy us.
it was neither incongruous nor inelegant, to repeat them again both together here. 2. The other; the fitness of these Titles, and their sutableness unto the matter of the Prayer.
it was neither incongruous nor inelegant, to repeat them again both together Here. 2. The other; the fitness of these Titles, and their suitableness unto the matter of the Prayer.
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For the most part you shall find in those forms of prayer, that are left us registred in the Book of God, such Titles and Attributes given to God in the prefaces of those prayers, as do best sort with the principle matter contained therein:
For the most part you shall find in those forms of prayer, that Are left us registered in the Book of God, such Titles and Attributes given to God in the prefaces of those Prayers, as do best sort with the principle matter contained therein:
Which course the Church also hath observed in her Liturgies. The Apostle then, being to pray for Unity, might well make mention of Patience and Consolation: of Patience, as a special Help thereunto;
Which course the Church also hath observed in her Liturgies. The Apostle then, being to prey for Unity, might well make mention of Patience and Consolation: of Patience, as a special Help thereunto;
As if he had said, If you could have Patience, you would soon grow to be of one mind: and if you were once come to that, you would find a great deal of comfort in it; NONLATINALPHABET.
As if he had said, If you could have Patience, you would soon grow to be of one mind: and if you were once come to that, you would find a great deal of Comfort in it;.
18. First, Patience is a special help to Unity. For what is it but the pride and heat of mens spirits, that both setteth contentions a-foot at the first,
18. First, Patience is a special help to Unity. For what is it but the pride and heat of men's spirits, that both sets contentions afoot At the First,
and afterwards keepeth them a-foot? Only by pride cometh contention, said Solomon, Prov. 13. So long as men are impatient of the least Contradiction, cannot brook to have their Opinions gain-said, their Advices rejected, their apparent Excesses reproved;
and afterwards Keepeth them afoot? Only by pride comes contention, said Solomon, Curae 13. So long as men Are impatient of the least Contradiction, cannot brook to have their Opinions gainsaid, their Advices rejected, their apparent Excesses reproved;
will not pass by the smallest frailties in their brother without some clamour, to scorn, or censure; but rather break out upon every slight occasion into Words or Actions of fury and distemper:
will not pass by the Smallest frailties in their brother without Some clamour, to scorn, or censure; but rather break out upon every slight occasion into Words or Actions of fury and distemper:
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No! Patience is the true Peace-maker. It is the soft Answer that breaketh wrath: (cross and thwarting language rather strengtheneth it) As a flint is sooner broken with a gentle stroke upon a Feather-bed, than strucken with all the might against a hard coggle. Better is the end of a thing (Solomon again) than the beginning: and the patient in spirit is better than the proud in spirit. The proud in spirit belike;
No! Patience is the true Peacemaker. It is the soft Answer that breaks wrath: (cross and thwarting language rather strengtheneth it) As a flint is sooner broken with a gentle stroke upon a Featherbed, than strucken with all the might against a hard coggle. Better is the end of a thing (Solomon again) than the beginning: and the patient in Spirit is better than the proud in Spirit. The proud in Spirit belike;
NONLATINALPHABET. If there be any consolation in Christ, if any comfort of love — Fulfil ye my joy, that ye be like-minded, &c. Ecce quàm bonum, David in Psalm 133. Behold how good and pleasant a thing it is, brethren to dwell together in unity. Utile Dulci:
. If there be any consolation in christ, if any Comfort of love — Fulfil you my joy, that you be Likeminded, etc. Ecce quàm bonum, David in Psalm 133. Behold how good and pleasant a thing it is, brothers to dwell together in unity. Utile Dulce:
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that is, both profitable (like the dew upon •he mountains, that maketh the grassspring;) and comfortable (as the smell of a precious Oyntment: ) And what can the heart of man desire more? That for the Choice. 20. For the Conjunction then;
that is, both profitable (like the due upon •he Mountains, that makes the grassspring;) and comfortable (as the smell of a precious Ointment:) And what can the heart of man desire more? That for the Choice. 20. For the Conjunction then;
it may be demanded secondly, why the Apostle should joyn these two together, Patience and Consolation: there seeming to be no great affinity between them.
it may be demanded secondly, why the Apostle should join these two together, Patience and Consolation: there seeming to be no great affinity between them.
Is it not, think you, to instruct us, that true Patience shall never go without Consolation? He that will have Patience onward, shall be sure to have comfort at the last:
Is it not, think you, to instruct us, that true Patience shall never go without Consolation? He that will have Patience onward, shall be sure to have Comfort At the last:
God will crown the grace of Patience with the blessing of Consolation. The patient abiding of the meek shall not perish for ever, Psal. 9. St. Iames would have us set before our eyes the Prophets and Saints for a general example of suffering afflictions, and of Patience: and he commendeth to us one particular Example there as by way of instance,
God will crown the grace of Patience with the blessing of Consolation. The patient abiding of the meek shall not perish for ever, Psalm 9. Saint James would have us Set before our eyes the prophets and Saints for a general Exampl of suffering afflictions, and of Patience: and he commends to us one particular Exampl there as by Way of instance,
It would be well worthy our most serious meditation, to consider, both what (by Gods grace) he did, and how (by Gods mercy) he sped. His Example in the one would be a good Pattern for us of Patience: and his Reward in the other a good Encouragement for Consolation. This we may bide upon as a most certain truth;
It would be well worthy our most serious meditation, to Consider, both what (by God's grace) he did, and how (by God's mercy) he sped. His Exampl in the one would be a good Pattern for us of Patience: and his Reward in the other a good Encouragement for Consolation. This we may bide upon as a most certain truth;
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as was already said:) but I say, be we first sure of that, and then we may be confident, we shall have comfort sooner or later, in some kind or other; (trust God with that) for that is solely his part, and he will take order for it without our further care.
as was already said:) but I say, be we First sure of that, and then we may be confident, we shall have Comfort sooner or later, in Some kind or other; (trust God with that) for that is solely his part, and he will take order for it without our further care.
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21. Lastly, for the Order. It may be demanded, why the Apostle joyning both together [ The God of Patience and Consolation ] giveth Patience the precedency:
21. Lastly, for the Order. It may be demanded, why the Apostle joining both together [ The God of Patience and Consolation ] gives Patience the precedency:
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of Patience first, and then of Consolation. Is not that also to teach us, that as it is a vain and causless fear, if a man have patience, to doubt whether he shall have comfort, yea or no:
of Patience First, and then of Consolation. Is not that also to teach us, that as it is a vain and causeless Fear, if a man have patience, to doubt whither he shall have Comfort, yea or no:
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so on the contrary, it is a vain and groundless hope, if a man want patience, to presume that yet he shall have comfort howsoever? Certainly, no Patience, no Consolation. It is the Devils method, to set the fairer side forwards,
so on the contrary, it is a vain and groundless hope, if a man want patience, to presume that yet he shall have Comfort howsoever? Certainly, no Patience, no Consolation. It is the Devils method, to Set the Fairer side forward,
but rather till us on along with semblances and Promises of I know not what comforts and contentments: but when once he hath us fast, then he turneth in woe and misery upon us to overwhelm us, as a deluge.
but rather till us on along with semblances and Promises of I know not what comforts and contentment's: but when once he hath us fast, then he turns in woe and misery upon us to overwhelm us, as a deluge.
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We hear of little other from him, than self-denial, hatred from the World, taking up the Cross, and suffering persecution, exercise enough for all the Patience we can get:
We hear of little other from him, than self-denial, hatred from the World, taking up the Cross, and suffering persecution, exercise enough for all the Patience we can get:
St. Peters compound word cometh nearest it, NONLATINALPHABET [ Finally, be ye all of one mind ] 1 Pet. 3. Now these words, both the Noun NONLATINALPHABET or NONLATINALPHABET, the mind, and the Verb NONLATINALPHABET, to mind this or that,
Saint Peter's compound word comes nearest it, [ Finally, be you all of one mind ] 1 Pet. 3. Now these words, both the Noun or, the mind, and the Verb, to mind this or that,
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or to be thus or so minded: although often used with special reference, sometimes to the understanding or judgment; sometimes to the inward disposition of the heart, will and affections; and sometimes to the manifesting of that inward disposition, by the outward carriage and behaviour:
or to be thus or so minded: although often used with special Referente, sometime to the understanding or judgement; sometime to the inward disposition of the heart, will and affections; and sometime to the manifesting of that inward disposition, by the outward carriage and behaviour:
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as that there might be an universal accord amongst them so far as was possible, both in their Opinions, Affections, and Conversations. [ Now the God of Patience and Consolation grant you to be likeminded. ]
as that there might be an universal accord among them so Far as was possible, both in their Opinions, Affections, and Conversations. [ Now the God of Patience and Consolation grant you to be Likeminded. ]
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It is a thing much to be desired, and by all good means to be endeavoured, that (according to our Churches Prayer) God would give to all Nations unity, peace and concord:
It is a thing much to be desired, and by all good means to be endeavoured, that (according to our Churches Prayer) God would give to all nations unity, peace and concord:
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but especially that all they that do confess his holy name, may also agree in the truth of his holy word; at leastwise in the main and most substantial truths.
but especially that all they that do confess his holy name, may also agree in the truth of his holy word; At leastwise in the main and most substantial truths.
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25. Like-minded secondly in heart and affection. Mens understandings are not all of one size and temper: and even they that have the largest and the clearest understandings,
25. Likeminded secondly in heart and affection. Men's understandings Are not all of one size and temper: and even they that have the Largest and the Clearest understandings,
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yet know but in part, and are therefore subject to Errors and Mis-apprehensions. And therefore it cannot be hoped, there should be such a consonancy and uniformity of Iudgment amongst all men, no not amongst wise and godly men;
yet know but in part, and Are Therefore Subject to Errors and Misapprehensions. And Therefore it cannot be hoped, there should be such a consonancy and uniformity of Judgement among all men, no not among wise and godly men;
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But then good heed would be taken, lest by the cunning of Satan (who is very forward and expert to work upon such advantages) difference in judgment should in process of time first, estrange by little and little,
But then good heed would be taken, lest by the cunning of Satan (who is very forward and expert to work upon such advantages) difference in judgement should in process of time First, estrange by little and little,
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without jeering, without censuring, without provoking, without causless vexing one another, or disturbing the publick peace of the Church. For the servant of God must not strive, but be gentle unto all men, and patient.
without jeering, without censuring, without provoking, without causeless vexing one Another, or disturbing the public peace of the Church. For the servant of God must not strive, but be gentle unto all men, and patient.
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and that not in a loud and lofty strain, (unless when there is left no other remedy;) but first, (and if that will serve the turn, only ) in love and with meekness. Our conversation, where it cannot be all out so free and familiar, should yet be fair and amiable. Gods holy truth we must stand for, I grant,
and that not in a loud and lofty strain, (unless when there is left no other remedy;) but First, (and if that will serve the turn, only) in love and with meekness. Our Conversation, where it cannot be all out so free and familiar, should yet be fair and amiable. God's holy truth we must stand for, I grant,
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which is then best done, when holding us close to the truth, we are ready yet in love to our brethren to do them all the rights, and to perform unto them all those respects, which (without confirming them in their Errors ) may any way fall due unto them.
which is then best done, when holding us close to the truth, we Are ready yet in love to our brothers to do them all the rights, and to perform unto them all those respects, which (without confirming them in their Errors) may any Way fallen due unto them.
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one will have things done after this fashion, and another after that; when one maketh, and another marreth; now one setteth up, by and by cometh another and plucketh all down again,
one will have things done After this fashion, and Another After that; when one makes, and Another marreth; now one sets up, by and by comes Another and plucketh all down again,
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unity of true Doctrine, unity of loving Affection, and unity of peaceable conversation: and this perfection ought to be both in our Aims, and in our Endeavours. But if (through our own weakness, or the waywardness of others) we cannot attain to the full perfection of the whole, having faithfully endeavoured it;
unity of true Doctrine, unity of loving Affection, and unity of peaceable Conversation: and this perfection ought to be both in our Aims, and in our Endeavours. But if (through our own weakness, or the waywardness of Others) we cannot attain to the full perfection of the Whole, having faithfully endeavoured it;
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as all of us members of Christ, so every one of us one anothers members. Now the sympathy and supply, that is between the members of the natural body, for their mutual comfort and the good of the whole, the Apostle elegantly setteth forth,
as all of us members of christ, so every one of us one another's members. Now the Sympathy and supply, that is between the members of the natural body, for their mutual Comfort and the good of the Whole, the Apostle elegantly sets forth,
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It were a thing prodigiously unnatural, and to every mans apprehension the effect of a phrensie at the least, to see one member of the body fall a beating or tearing another. No! if any one member (be it never so mean and despicable) be in Anguish, the rest are sensible of it.
It were a thing prodigiously unnatural, and to every men apprehension the Effect of a frenzy At the least, to see one member of the body fallen a beating or tearing Another. No! if any one member (be it never so mean and despicable) be in Anguish, the rest Are sensible of it.
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or I of thee:) But they are all ready to contribute their several supplies, according to their several abilities and measures, to give ease and relief to the grieved part; NONLATINALPHABET,
or I of thee:) But they Are all ready to contribute their several supplies, according to their several abilities and measures, to give ease and relief to the grieved part;,
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and these are obliging relations. We ought therefore so to behave our selves in the house of God, which is the Church of the living God, as becometh fellow-brethren that are descended from the same Father, and fellow-servants that live under the same Master. We all wear one livery: having all put on Christ, by solemn profession at our holy Baptism. We are fed at one Table, eating the same spiritual meat,
and these Are obliging relations. We ought Therefore so to behave our selves in the house of God, which is the Church of the living God, as Becometh Fellow brethren that Are descended from the same Father, and Fellow servants that live under the same Master. We all wear one livery: having all put on christ, by solemn profession At our holy Baptism. We Are fed At one Table, eating the same spiritual meat,
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as the Apostle urgeth it, Eph. 4. concluding thence, that therefore we ought to be at one among our selves, endeavouring to keep the unity of the spirit in the bond of peace.
as the Apostle urges it, Ephesians 4. concluding thence, that Therefore we ought to be At one among our selves, endeavouring to keep the unity of the Spirit in the bound of peace.
and beating and kicking one another? Ioseph thought he need say no more to his brethren to prevent their falling out by the way in their return homeward,
and beating and kicking one Another? Ioseph Thought he need say no more to his brothers to prevent their falling out by the Way in their return homeward,
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than to remind them of this, that they were all one mans children. And Abraham to procure an everlasting Amnesty and utter cessation thenceforth of all debate between himself and his Nephew Lot and their servants;
than to remind them of this, that they were all one men children. And Abraham to procure an everlasting Amnesty and utter cessation thenceforth of all debate between himself and his Nephew Lot and their Servants;
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made use of this one argument, as the most prevalent of all other for that end, that they were Brethren. Ecce quam bonum (I cannot but repeat it once more) Behold how good and joyful a thing it is,
made use of this one argument, as the most prevalent of all other for that end, that they were Brothers. Ecce quam bonum (I cannot but repeat it once more) Behold how good and joyful a thing it is,
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how is it possible, whilst things go thus, that ever the building should be brought to any perfection, or handsomness? The Apostle well understood what he said, when in the foregoing Chapter he joyned Peace and Edification together, NONLATINALPHABET, Let us follow after the things that make for peace,
how is it possible, while things go thus, that ever the building should be brought to any perfection, or handsomeness? The Apostle well understood what he said, when in the foregoing Chapter he joined Peace and Edification together,, Let us follow After the things that make for peace,
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Per discordias civiles externi tollunt animos, said the Historian once of old Rome. And it was the complaint of our Countrey-man Gildas, uttered long since with much grief concerning the state of this Island, then embroiled in Civil Wars;
Per Discord Civiles externi tollunt Animos, said the Historian once of old Room. And it was the complaint of our Countryman Gildas, uttered long since with much grief Concerning the state of this Island, then embroiled in Civil Wars;
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That by how much more her valour and strength was spent upon her self, in the managing of intestine and domestick broils: the more she laid her self open to the incursions and out-rages of forreign Enemies. The common Enemies to the truth of Religion, are chiefly Atheism and Superstition: Atheism opposing it in the fore-front, and Superstition on both hands. If either of which at any time get ground of us, (as whilst we wrangle, God knoweth what they may do:) we may thank our own contentions for it most.
That by how much more her valour and strength was spent upon her self, in the managing of intestine and domestic broils: the more she laid her self open to the incursions and outrages of foreign Enemies. The Common Enemies to the truth of Religion, Are chiefly Atheism and Superstition: Atheism opposing it in the forefront, and Superstition on both hands. If either of which At any time get ground of us, (as while we wrangle, God Knoweth what they may do:) we may thank our own contentions for it most.
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We may cherish causless jealousies, and frame chimera's of other matters and causes out of our fancies or fears. But the very truth is, there is no such scandal to enemies of all sorts,
We may cherish causeless jealousies, and frame chimera's of other matters and Causes out of our fancies or fears. But the very truth is, there is no such scandal to enemies of all sorts,
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Oh the falseness and hypocrisie of mens hearts blinded with self-love! how it abuseth them with strong delusions, and so filleth the world with divisions and offences!
O the falseness and hypocrisy of men's hearts blinded with Self-love! how it abuseth them with strong delusions, and so fills the world with divisions and offences!
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as are our home differences, and chiefly those (which make it the sadder business) that are about indifferent things, Alas, whereto serveth all this ado about gestures, and vestures, and other outward rites ▪ and formalities: that for such things as these are (things in their own nature indifferent, and never intended to be otherwise imposed, than as matters of circumstance and order) men should clamour against the times, desert their ministerial functions and charges, fly out of their own Country as out of Babylon, stand at open defiance against lawful authority, and sharpen their wits,
as Are our home differences, and chiefly those (which make it the sadder business) that Are about indifferent things, Alas, whereto serves all this ado about gestures, and vestures, and other outward Rites ▪ and formalities: that for such things as these Are (things in their own nature indifferent, and never intended to be otherwise imposed, than as matters of circumstance and order) men should clamour against the times, desert their ministerial functions and charges, fly out of their own Country as out of Babylon, stand At open defiance against lawful Authority, and sharpen their wits,
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and tongues, and pens, with so much petulancy (that I say not virulency ) as some have done, to maintain their stiffness and obstinacy therein? I say, whereto sérveth all this,
and tongues, and pens, with so much petulancy (that I say not virulency) as Some have done, to maintain their stiffness and obstinacy therein? I say, whereto sérveth all this,
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32. Scandal first, to the Atheist. Who till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be whilst the world lasteth:) thinketh it the best wisdom to be of none; and maketh it his best pastime to jeer at all.
32. Scandal First, to the Atheist. Who till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be while the world lasteth:) Thinketh it the best Wisdom to be of none; and makes it his best pastime to jeer At all.
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when he heareth so many of the things, which have been, and still are retained in the Church of England in common with the Church of Rome, as they were transmitted both to them and us in a continued line of Succession, from our godly and Orthodox forefathers, who lived in the Ages next after Christ and his Apostles; to be now inveighed against and decryed as Popish and Superstitious. And when he seeth men pretending to piety, purity, and reformation more than others, not contenting themselves with those just exceptions, that had been formerly taken by the Church of England, and her regular children, against some erroneous Doctrines and forms of worship taught and practised in the Church of Rome, and endeavoured to be unduly and by her sole Authority imposed upon other Churches; to be so far transported with a spirit of Contradiction, as that they care not,
when he hears so many of the things, which have been, and still Are retained in the Church of England in Common with the Church of Rome, as they were transmitted both to them and us in a continued line of Succession, from our godly and Orthodox Forefathers, who lived in the Ages next After christ and his Apostles; to be now inveighed against and decried as Popish and Superstitious. And when he sees men pretending to piety, purity, and Reformation more than Others, not contenting themselves with those just exceptions, that had been formerly taken by the Church of England, and her regular children, against Some erroneous Doctrines and forms of worship taught and practised in the Church of Rome, and endeavoured to be unduly and by her sole authority imposed upon other Churches; to be so Far transported with a Spirit of Contradiction, as that they care not,
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and their own singular way, when they shall find those very grounds, whereon they have raised their Schism, to be so stoutly pleaded for by some, who are yet content to hold a kind of communion with us.
and their own singular Way, when they shall find those very grounds, whereon they have raised their Schism, to be so stoutly pleaded for by Some, who Are yet content to hold a kind of communion with us.
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Truly I could wish it were sufficiently considered by those whom it so nearly concerneth: (for my own part, I must confess, I could never be able to comprehend it) with what satisfaction to the conscience any man can hold those principles, without the maintenance whereof there can be nothing colourably pretended for inconformity in point of Ceremony and Church-government; and yet not admit of such conclusions naturally issuing thence,
Truly I could wish it were sufficiently considered by those whom it so nearly concerns: (for my own part, I must confess, I could never be able to comprehend it) with what satisfaction to the conscience any man can hold those principles, without the maintenance whereof there can be nothing colorably pretended for inconformity in point of Ceremony and Church-government; and yet not admit of such conclusions naturally issuing thence,
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as will necessarily enforce an utter separation. Vae mundo, saith our Saviour, Woe unto the world because of offences. It is one of the great trials, wherewith it is the good pleasure of God to exercise the faith and patience of his servants whilst they live on the earth;
as will necessarily enforce an utter separation. Vae mundo, Says our Saviour, Woe unto the world Because of offences. It is one of the great trials, wherewith it is the good pleasure of God to exercise the faith and patience of his Servants while they live on the earth;
But that agreement was with those only of their own party; and so a partial agreement: which tended rather to the holding up of a Faction, than to the making up of an Union. It was an Universal agreement the Apostle desired and prayed for:
But that agreement was with those only of their own party; and so a partial agreement: which tended rather to the holding up of a Faction, than to the making up of an union. It was an Universal agreement the Apostle desired and prayed for:
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ready to justifie those enterprises of theirs that look very suspiciously, and to excuse, or at least to extenuate their most palpable excesses; and as ready on the other side to misconstrue the most justifiable actions of the adverse part, but to aggravate to the utmost their smallest and most pardonable aberrations. Thus do we sometimes both at once (either of which alone is an abomination to the Lord) justifie the guilty, and condemn the innocent.
ready to justify those enterprises of theirs that look very suspiciously, and to excuse, or At least to extenuate their most palpable Excesses; and as ready on the other side to misconstrue the most justifiable actions of the adverse part, but to aggravate to the utmost their Smallest and most pardonable aberrations. Thus do we sometime both At once (either of which alone is an abomination to the Lord) justify the guilty, and condemn the innocent.
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But herein also, as in the former, mens corrupt partiality bewrayeth it self extremely. The strong Romans like enough could discern a censorious spirit in the weaker ones:
But herein also, as in the former, Mens corrupt partiality bewrayeth it self extremely. The strong Roman like enough could discern a censorious Spirit in the Weaker ones:
But neithér of both (it is to be doubted) were willing enough to look into the other end of the wallet, and to examine throughly their own spirits. We use to say, If every man would mend one, all would be well.
But neithér of both (it is to be doubted) were willing enough to look into the other end of the wallet, and to examine thoroughly their own spirits. We use to say, If every man would mend one, all would be well.
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Yea, would? How cometh it to to pass then that all hath not been well even long ago? For where is the man, that is not ready to mend one? One, said I? Yea, ten; yea, a hundred! why, here it is:
Yea, would? How comes it to to pass then that all hath not been well even long ago? For where is the man, that is not ready to mend one? One, said I? Yea, ten; yea, a hundred! why, Here it is:
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every man would be mending one, but not the right one. He would be mending his brother: but he will not mend himself. Ut nemo in sese tentat descendere!
every man would be mending one, but not the right one. He would be mending his brother: but he will not mend himself. Ut nemo in seize Tentat descendere!
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37. For this our blessed Saviour, who hath best discovered the malady, hath also prescribed the best remedy. The Disease is Hypocrisie. The Symptoms are:
37. For this our blessed Saviour, who hath best discovered the malady, hath also prescribed the best remedy. The Disease is Hypocrisy. The Symptoms Are:
One, to be cat-eyed outward; in readily espying somewhat (the smallest mote cannot escape) in a brothers eye: another, to be bat-eyed inward; in not perceiving (be it never so great) a beam in a mans own eye: a third, a forwardness to be tampering with his brothers eye, and offering his service to help him out with the mote there,
One, to be cat-eyed outward; in readily espying somewhat (the Smallest mote cannot escape) in a Brother's eye: Another, to be bat-eyed inward; in not perceiving (be it never so great) a beam in a men own eye: a third, a forwardness to be tampering with his Brother's eye, and offering his service to help him out with the mote there,
But there is something more needful to be done than that; and to be done first and before that; and which if it be first done, thou wilt be able to do that much the better (then shalt thou see clearly) and that is to reform thy self: be sure first thy self be converted, and then in Gods name deal with thy weak Brother as thou seest cause, and strengthen him.
But there is something more needful to be done than that; and to be done First and before that; and which if it be First done, thou wilt be able to do that much the better (then shalt thou see clearly) and that is to reform thy self: be sure First thy self be converted, and then in God's name deal with thy weak Brother as thou See cause, and strengthen him.
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38. Let them that are so forward to censure the actions of others, especially of their Superiors, and are ever and anon complaining how ill things are carried above; but never take notice of their own frauds, and oppressions, and sacriledges, and insolencies, and peevishnesses, and other enormities:
38. Let them that Are so forward to censure the actions of Others, especially of their Superiors, and Are ever and anon complaining how ill things Are carried above; but never take notice of their own frauds, and oppressions, and sacrileges, and insolences, and peevishnesses, and other enormities:
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let them turn their eye homeward another while, observe how their own pulses beat, and go learn what that is, Thou hypocrite, cast out first the beam out of thine own eye.
let them turn their eye homeward Another while, observe how their own pulses beatrice, and go Learn what that is, Thou hypocrite, cast out First the beam out of thine own eye.
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Believe it, we shall never grow to Christian Unanimity in any tolerable measure, so long as every man seeks but to please himself only, in following his own liking;
Believe it, we shall never grow to Christian Unanimity in any tolerable measure, so long as every man seeks but to please himself only, in following his own liking;
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and is not desirous withal (according to our Apostles exhortation, ver. 2.) to please his neighbour also, by condescending to his desires, where it may be for his good, in any thing that is not either unlawful, or unreasonable. The inclinations to agreement should be mutual, that so we might be like-minded NONLATINALPHABET.
and is not desirous withal (according to our Apostles exhortation, ver. 2.) to please his neighbour also, by condescending to his Desires, where it may be for his good, in any thing that is not either unlawful, or unreasonable. The inclinations to agreement should be mutual, that so we might be Likeminded.
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According to Christ Iesus. Which last clause is capable of a double interpretation, pertinent to the scope of the Text, and useful for our direction in point of practice, both;
According to christ Iesus. Which last clause is capable of a double Interpretation, pertinent to the scope of the Text, and useful for our direction in point of practice, both;
For lest it should be conceived, that all the Apostle desired in their behalf was, that they should be like-minded one towards another: howsoever he might intend by the addition of this clause to shew, that it was not such an Unity as he desired,
For lest it should be conceived, that all the Apostle desired in their behalf was, that they should be Likeminded one towards Another: howsoever he might intend by the addition of this clause to show, that it was not such an Unity as he desired,
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There may be an agreement in falso; when men hold together for the maintenance of one and the same Common Error: Such as is the agreement of Hereticks, of Schismaticks, of Sect aries, among themselves.
There may be an agreement in False; when men hold together for the maintenance of one and the same Common Error: Such as is the agreement of Heretics, of Schismatics, of Sect aries, among themselves.
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And there may be an agreement in malo; when men combine together in a confederacy for the compassing of some mischievous design: as did those forty and odd, that bound themselves with a curse to destroy Paul. Such is the agreement of Thieves, of Cheaters, of Rebels, among themselves.
And there may be an agreement in Malo; when men combine together in a confederacy for the compassing of Some mischievous Design: as did those forty and odd, that bound themselves with a curse to destroy Paul. Such is the agreement of Thieves, of Cheaters, of Rebels, among themselves.
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The wisdom of the flesh, and cunning of the Devil, will bring men on fast enough to those cursed agreements, without which he and his know well enough his Kingdom cannot stand. The servants of God have rather bent themselves evermore by their prayers and endeavours, to dissolve the glue, and to break the confederacies of the ungodly.
The Wisdom of the Flesh, and cunning of the devil, will bring men on fast enough to those cursed agreements, without which he and his know well enough his Kingdom cannot stand. The Servants of God have rather bent themselves evermore by their Prayers and endeavours, to dissolve the glue, and to break the confederacies of the ungodly.
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Destroy their tongues, O Lord, and divide them, is holy Davids prayer, Psal. 55. And St. Paul, when he stood before the Sanhedrim at Ierusalem, to take off his malicious accusers the better, perceiving both the Iudges and by-standers to be of two different factions, some Pharisees, who believed a Resurrection,
Destroy their tongues, Oh Lord, and divide them, is holy Davids prayer, Psalm 55. And Saint Paul, when he stood before the Sanhedrim At Ierusalem, to take off his malicious accusers the better, perceiving both the Judges and bystanders to be of two different factions, Some Pharisees, who believed a Resurrection,
When by proclaiming himself a Pharisee, and professing his belief of the Resurrection, he raised such a dissention between the two factions, that the whole multitude was divided; insomuch as the chief Captain was fain to use force to get Paul from amid the uproar,
When by proclaiming himself a Pharisee, and professing his belief of the Resurrection, he raised such a dissension between the two factions, that the Whole multitude was divided; insomuch as the chief Captain was fain to use force to get Paul from amid the uproar,
40. But the Unity that is to be prayed for, and to be laboured for in the Christian Church, is a Christian Unity: that is to say, a happy concord in walking lovingly together in the same path of Truth and Godliness. The word of Christ is the word of truth: and the mystery of Christ, the mystery of Godliness. Whatsoever therefore is contrary to either of these ( Truth, or Godliness ) cannot be NONLATINALPHABET, according to Christ; but rather altogether against him.
40. But the Unity that is to be prayed for, and to be laboured for in the Christian Church, is a Christian Unity: that is to say, a happy concord in walking lovingly together in the same path of Truth and Godliness. The word of christ is the word of truth: and the mystery of christ, the mystery of Godliness. Whatsoever Therefore is contrary to either of these (Truth, or Godliness) cannot be, according to christ; but rather altogether against him.
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If peace will be had upon fair terms, or indeed upon any terms (salvis veritate & pietate ) without impeachment of either of these; it ought to be embraced.
If peace will be had upon fair terms, or indeed upon any terms (Salvis veritate & Piate) without impeachment of either of these; it ought to be embraced.
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Without peace some man may, having faithfully endeavoured it, though he cannot obtain it, (that is not his fault:) but without holiness (which if any man want, it is through his own fault only) no man shall see the Lord. Our likemindedness then must be according to Christ Iesus in this first sence;
Without peace Some man may, having faithfully endeavoured it, though he cannot obtain it, (that is not his fault:) but without holiness (which if any man want, it is through his own fault only) no man shall see the Lord. Our Like-mindedness then must be according to christ Iesus in this First sense;
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According to Christ; that is, according to the example of Christ: which seemeth to have been the judgment of our last Translators, who have therefore so put it into the margent of our Bibles.
According to christ; that is, according to the Exampl of christ: which seems to have been the judgement of our last Translators, who have Therefore so put it into the margin of our Bibles.
producing it a little before the Text, and repeating it again a little after the Text. So as this prayer may seem (according to this interpretation) to be an illustration of that argument which was drawn from Christs Example: as if he had said, Christ sought not himself, but us. He laid aside his own glory, devested himself of Majesty and Excellency, that he might condescend to our baseness, and bear our infirmities: he did not despise us,
producing it a little before the Text, and repeating it again a little After the Text. So as this prayer may seem (according to this Interpretation) to be an illustration of that argument which was drawn from Christ Exampl: as if he had said, christ sought not himself, but us. He laid aside his own glory, devested himself of Majesty and Excellency, that he might condescend to our baseness, and bear our infirmities: he did not despise us,
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bearing with the infirmities of our weaker brethren, and receiving one another into our inwardest bosoms and bowels, even as Christ also received us to the Glory of God.
bearing with the infirmities of our Weaker brothers, and receiving one Another into our inwardest bosoms and bowels, even as christ also received us to the Glory of God.
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how much more ought the Example of the Master himself to sway with every Good Christian? In 1 Cor. 10. St. Paul having delivered an exhortation in general, the same in effect with that we are now in hand withal, ver. 24. Let no man seek his own, but every man anothers wealth:
how much more ought the Exampl of the Master himself to sway with every Good Christian? In 1 Cor. 10. Saint Paul having Delivered an exhortation in general, the same in Effect with that we Are now in hand withal, ver. 24. Let no man seek his own, but every man another's wealth:
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) he doth after propose to their imitation in that point, his own particular practice and example in the last verse of the Chapter, [ Even as I please all men in all things, saith he, not seeking mine own profit,
) he does After propose to their imitation in that point, his own particular practice and Exampl in the last verse of the Chapter, [ Even as I please all men in all things, Says he, not seeking mine own profit,
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] But then, lest he might be thought to cry up himself, and that he might know how unsafe a thing it were to rest barely upon his, or any other mans example: in the very next following words, the first words of the next Chapter. He leadeth them higher,
] But then, lest he might be Thought to cry up himself, and that he might know how unsafe a thing it were to rest barely upon his, or any other men Exampl: in the very next following words, the First words of the next Chapter. He leads them higher,
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I do not therefore lay mine own example upon you, as a Rule; I only set it before you, as a help or Encouragement: that you may the more chearfully follow the Example of Christ, when you shall see men subject, to the same sinful infirmities with your selves, by the grace of God to have done the same before you.
I do not Therefore lay mine own Exampl upon you, as a Rule; I only Set it before you, as a help or Encouragement: that you may the more cheerfully follow the Exampl of christ, when you shall see men Subject, to the same sinful infirmities with your selves, by the grace of God to have done the same before you.
My example only sheweth the thing to be feasible: it is Christs Example only that can render it warrantable. Be ye therefore followers of me, even as I also am of Christ.
My Exampl only shows the thing to be feasible: it is Christ Exampl only that can render it warrantable. Be you Therefore followers of me, even as I also am of christ.
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43. Here just occasion is offered me (but I may not take it, because of the time) first and more generally of a very profitable Enquiry, in what things,
43. Here just occasion is offered me (but I may not take it, Because of the time) First and more generally of a very profitable Enquiry, in what things,
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and how far forth we are astricted to follow the Example of Christ. And then secondly, and more particularly, what especial directions to take from his Example, for the ordering of our carriage towards our brethren, in order to the more ready attaining to this Christian unanimity and like-mindedness one towards another, of which we have hitherto spoken.
and how Far forth we Are astricted to follow the Exampl of christ. And then secondly, and more particularly, what especial directions to take from his Exampl, for the ordering of our carriage towards our brothers, in order to the more ready attaining to this Christian unanimity and Like-mindedness one towards Another, of which we have hitherto spoken.
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and that with St. Pauls votive prayer or benediction here; (for I know not where to fetch a better.) Now the God of Patience and Consolation grant you to be like-minded one towards another, according to Christ Iesus.
and that with Saint Paul's votive prayer or benediction Here; (for I know not where to fetch a better.) Now the God of Patience and Consolation grant you to be Likeminded one towards Another, according to christ Iesus.
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1. THe Ordination of Bishops, Priests and Deacons, being one of the principal acts of the Episcopal power: our Apostle therefore instructeth Timothy (whom he had ordained Bishop of Ephesus, the famous Metropolis of that part of Asia ) somewhat fully, what he was to do in that so weighty an affair.
1. THe Ordination of Bishops, Priests and Deacons, being one of the principal acts of the Episcopal power: our Apostle Therefore Instructeth Timothy (whom he had ordained Bishop of Ephesus, the famous Metropolis of that part of Asia) somewhat Fully, what he was to do in that so weighty an affair.
What manner of persons and how qualified he should assume in partem curae, to assist him in his Pastoral charge, for the service of Gods Church, and the propagation of the Gospel. Which having done at large from the beginning of the Chapter unto the end of ver. 13. he rendreth a reason at vers. 14. why he had insisted so long upon that argument:
What manner of Persons and how qualified he should assume in partem Curae, to assist him in his Pastoral charge, for the service of God's Church, and the propagation of the Gospel. Which having done At large from the beginning of the Chapter unto the end of for. 13. he rendereth a reason At vers. 14. why he had insisted so long upon that argument:
even, lest the Church of God (in his absence) should be destitute of sufficient help for the work of the Gospel. At Ephesus the hand of God had opened a wide door (1 Cor, 16.) but withal Satan (as his manner is) had stirred up many adversaries: and some of them very mild ones, more like savage beasts than men:
even, lest the Church of God (in his absence) should be destitute of sufficient help for the work of the Gospel. At Ephesus the hand of God had opened a wide door (1 Cor, 16.) but withal Satan (as his manner is) had stirred up many Adversaries: and Some of them very mild ones, more like savage beasts than men:
The door must be held open, to let converts in: but must be well mann'd and maintain'd too, to keep adversaries out. All this not to be done, but with many hands:
The door must be held open, to let converts in: but must be well manned and maintained too, to keep Adversaries out. All this not to be done, but with many hands:
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as to one able (by reason of his Apostolick spirit ) to make choice of meet persons for the Churches service with better certainty than himself could do.
as to one able (by reason of his Apostolic Spirit) to make choice of meet Persons for the Churches service with better certainty than himself could do.
and still had a full purpose (if God would) to be with him ere long: Yet because of the uncertainty of future events; that was not a thing for him to rely upon so,
and still had a full purpose (if God would) to be with him ere long: Yet Because of the uncertainty of future events; that was not a thing for him to rely upon so,
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For who could tell how it might please God t• dispose of him? Or whether the necessities of other Churches might not require his personal presence and pains rather elsewhere? He would not therefore he should stay for him:
For who could tell how it might please God t• dispose of him? Or whither the necessities of other Churches might not require his personal presence and pains rather elsewhere? He would not Therefore he should stay for him:
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But if I tarry long, that yet thou maist know how to behave thy self in the house of God, which is the Church of the living God, the pillar and ground of Truth. ]
But if I tarry long, that yet thou Mayest know how to behave thy self in the house of God, which is the Church of the living God, the pillar and ground of Truth. ]
3. This seemeth to be the Scope and Contexture of the whole foregoing part of the Chapter, and then immediately fall in the words of the Text [ And without all controversie, great is the mystery of Godliness, &c. ] Which seem to have but a very slender dependance upon the foregoing discourse: and indeed no more they have.
3. This seems to be the Scope and Contexture of the Whole foregoing part of the Chapter, and then immediately fallen in the words of the Text [ And without all controversy, great is the mystery of Godliness, etc. ] Which seem to have but a very slender dependence upon the foregoing discourse: and indeed no more they have.
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For the Apostle having in the end of the fifteenth verse (and that but incidentally neither) mentioned the word Truth: he thereupon taketh occasion in this sixteenth verse, a little and briefly to touch upon the Nature and Substance of that holy Truth. The whole verse containeth Evangelii Encomium, & Compendium:
For the Apostle having in the end of the fifteenth verse (and that but incidentally neither) mentioned the word Truth: he thereupon Takes occasion in this sixteenth verse, a little and briefly to touch upon the Nature and Substance of that holy Truth. The Whole verse Containeth Evangelii Encomium, & Compendium:
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A brief description of the Nature in the former part, and a brief summary of the Doctrine of the Gospel in some remarkable heads thereof in the latter part of the verse.
A brief description of the Nature in the former part, and a brief summary of the Doctrine of the Gospel in Some remarkable Heads thereof in the latter part of the verse.
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In that former part, we may observe Quid, Quantum, and Quale. First, Quid: what is Christianity? NONLATINALPHABET It is a mystery. But there are greater, and there are lesser Mysteries: Quantum therefore? Of the bigger sort sure.
In that former part, we may observe Quid, Quantum, and Quale. First, Quid: what is Christianity? It is a mystery. But there Are greater, and there Are lesser Mysteres: Quantum Therefore? Of the bigger sort sure.
NONLATINALPHABET, a great Mystery: NONLATINALPHABET by all confessions, and without all contradiction or controversie Great. But the greater the worse,
, a great Mystery: by all confessions, and without all contradiction or controversy Great. But the greater the Worse,
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if it be not good as well as great. Quale therefore? What a kind of Mystery is it (NONLATINALPHABET, It is a mystery of Piety or Godliness. CHRISTIANITY IS THE GREAT MYSTERY OF GODLINESS:
if it be not good as well as great. Quale Therefore? What a kind of Mystery is it (, It is a mystery of Piety or Godliness. CHRISTIANITY IS THE GREAT MYSTERY OF GODLINESS:
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5. For the Word NONLATINALPHABET, I find sundry conceits ready collected to my hand by learned men, out of the writings of the Greek Fathers, and out of the Commentaries of Grammarians and Criticks, both ancient and modern:
5. For the Word, I find sundry conceits ready collected to my hand by learned men, out of the writings of the Greek Father's, and out of the Commentaries of Grammarians and Critics, both ancient and modern:
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when in their Writings, the word NONLATINALPHABET is used by it self, without any farther specification, it is ordinarily conceived to be meant of those Eleusinian mysteries. These none might be present at,
when in their Writings, the word is used by it self, without any farther specification, it is ordinarily conceived to be meant of those Eleusinian Mysteres. These none might be present At,
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And if after a sufficient time of probation (a twelve-month was the least) they were adjudged meet to be admitted to the greater and more secret mysteries, they were then called NONLATINALPHABET:
And if After a sufficient time of probation (a twelvemonth was the least) they were adjudged meet to be admitted to the greater and more secret Mysteres, they were then called:
Whereto there seemeth to be some allusion (as there is frequently to sundry other customs and usages of the Heathens ) even in the holy Scriptures themselves.
Whereto there seems to be Some allusion (as there is frequently to sundry other customs and usages of the heathens) even in the holy Scriptures themselves.
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But whether they were admitted to their lesser or the greater mysteries, strait order was evermore taken with them, by Oaths, Penalties, and otherwise, as strong as could be devised;
But whither they were admitted to their lesser or the greater Mysteres, strait order was evermore taken with them, by Oaths, Penalties, and otherwise, as strong as could be devised;
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that they should by no means reveal any of the passages or rites thereunto belonging, to those that were NONLATINALPHABET and not initiated: whom in that respect they counted prophane. To do otherwise, was reputed so heinous a crime, that nothing could be imagined in their superstition more irreligious and piacular than that.
that they should by no means reveal any of the passages or Rites thereunto belonging, to those that were and not initiated: whom in that respect they counted profane. To do otherwise, was reputed so heinous a crime, that nothing could be imagined in their Superstition more irreligious and piacular than that.
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Vetabo qui Cereris sacrum vulg•rit arcanae, sub iisdem Sit trabibus — He would be loth to lodge under the same roof, or to put to Sea in the same vessel, with him that were guilty of such an high provocation,
Vetabo qui Ceres sacrum vulg•rit arcanae, sub iisdem Sit trabibus — He would be loath to lodge under the same roof, or to put to Sea in the same vessel, with him that were guilty of such an high provocation,
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as the divulging abroad of the sacred mysteries: lest some vengeance from the offended Deities should overtake them for their impiety (and him for company) to their destruction.
as the divulging abroad of the sacred Mysteres: lest Some vengeance from the offended Deities should overtake them for their impiety (and him for company) to their destruction.
It was in very deed the Devils cunning, one of the depths of Satan, and one of the most advantageous mysteries of his arts, by that secrecy to hold up a reverent and religious Esteem of those mysteries, which were so replete with all filthy and impious abominations:
It was in very deed the Devils cunning, one of the depths of Satan, and one of the most advantageous Mysteres of his arts, by that secrecy to hold up a reverend and religious Esteem of those Mysteres, which were so replete with all filthy and impious abominations:
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it yet pleased the holy Spirit of God to make choice of that Word, whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation, which is revealed to us in the Gospel of grace.
it yet pleased the holy Spirit of God to make choice of that Word, whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation, which is revealed to us in the Gospel of grace.
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By the warrant of whose example, the ancient Church, both Greek and Latin, took the Liberty (as what hindereth but they might?) to make use of sundry words and phrases, fetcht from the very dregs of Paganism, for the better explication of sundry points of the Christian Faith; and to signifie their notions of sundry things of Ecclesiastical usage to the people.
By the warrant of whose Exampl, the ancient Church, both Greek and Latin, took the Liberty (as what hindereth but they might?) to make use of sundry words and phrases, fetched from the very dregs of Paganism, for the better explication of sundry points of the Christian Faith; and to signify their notions of sundry things of Ecclesiastical usage to the people.
and the Latin Church in like manner the word Sacramentum, a Heathen military word, to signifie thereby the holy Sacraments of the Christian Church. I note it the rather;
and the Latin Church in like manner the word Sacramentum, a Heathen military word, to signify thereby the holy Sacraments of the Christian Church. I note it the rather;
to let you know, that the godly and learned Christians of those Primitive times, were not so fondly shy and scrupulous (as some of ours are) as to boggle at, much less so rashly supercilious (I might say,
to let you know, that the godly and learned Christians of those Primitive times, were not so fondly shy and scrupulous (as Some of ours Are) as to boggle At, much less so rashly supercilious (I might say,
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and superstitious too) as to cry down and condemn for evil, and even eo nomine utterly unlawful, the use of all such whether names or things, as were invented, or have been abused, by Heathens or Idolaters.
and superstitious too) as to cry down and condemn for evil, and even eo nomine utterly unlawful, the use of all such whither names or things, as were invented, or have been abused, by heathens or Idolaters.
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so far as my search serveth me, save only some few times in Daniel ) is frequently used in the New: and that for the most part to signifie (for now I come to the Quid Rei ) either the whole Doctrine of the Gospel, or some special branches thereof,
so Far as my search serves me, save only Some few times in daniel) is frequently used in the New: and that for the most part to signify (for now I come to the Quid Rei) either the Whole Doctrine of the Gospel, or Some special branches thereof,
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To you it is given to know the mysteries of the Kingdom of God, Mat. 13. We speak the wisdom of God in a mystery, 1 Cor. 2. So the Gospel is called the mystery of Christ, Col. 4. mystery of Faith in this Chapter at the ninth verse;
To you it is given to know the Mysteres of the Kingdom of God, Mathew 13. We speak the Wisdom of God in a mystery, 1 Cor. 2. So the Gospel is called the mystery of christ, Col. 4. mystery of Faith in this Chapter At the ninth verse;
that we use to call a Mystery. The Counsels of Princes and affairs of State (Regione di stato, as the Italians call it) when they are purposely carried in a cloud of secrecy, that the reasons and ends of their actions may be hidden from the eyes of men, are therefore called the Mystery of state: and upon the same ground sundry manual crafts are called Mysteries: for that there belong to the exercise of them some secrets, which they that have not been trained up therein cannot so well understand, and they that have been trained up therein, could like well that none but themselves should understand. In a worser sence also it is not seldom used.
that we use to call a Mystery. The Counsels of Princes and affairs of State (Region Die stato, as the Italians call it) when they Are purposely carried in a cloud of secrecy, that the Reasons and ends of their actions may be hidden from the eyes of men, Are Therefore called the Mystery of state: and upon the same ground sundry manual crafts Are called Mysteres: for that there belong to the exercise of them Some secrets, which they that have not been trained up therein cannot so well understand, and they that have been trained up therein, could like well that none but themselves should understand. In a Worse sense also it is not seldom used.
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If some crafty Companion, with whom we have had little dealings formerly, should begin of a sudden to apply himself to us in a more than ordinary manner, with great shews and proffers of kindness,
If Some crafty Companion, with whom we have had little dealings formerly, should begin of a sudden to apply himself to us in a more than ordinary manner, with great shows and proffers of kindness,
9. In this notion (in the better sence of it) may the great work of our Redemption by Jesus Christ, which is the very pith and marrow of the Gospel, be called a Mystery. Who that should have seen a child of a span long, to be born in an Inn, of a mean parentage, coursely swadled up,
9. In this notion (in the better sense of it) may the great work of our Redemption by jesus christ, which is the very pith and marrow of the Gospel, be called a Mystery. Who that should have seen a child of a span long, to be born in an Inn, of a mean parentage, coursely swaddled up,
and cradled in a manger, and then afterwards to be brought up under a Carpenter, and to live in a poor and low condition, scarce worth a room where to rest his head; and after all that to be bought and sold, buffe•ed, spit on, reviled, tortured, condemned, and executed as a Malefactor, with as much ignominy and despightfulness,
and cradled in a manger, and then afterwards to be brought up under a Carpenter, and to live in a poor and low condition, scarce worth a room where to rest his head; and After all that to be bought and sold, buffe•ed, spit on, reviled, tortured, condemned, and executed as a Malefactor, with as much ignominy and despightfulness,
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Who that should have seen all these things, and the whole carriage thereof, could have imagined, that upon such weak hinges should have moved the greatest act of Power, Wisdom, and Goodness, that ever was,
Who that should have seen all these things, and the Whole carriage thereof, could have imagined, that upon such weak hinges should have moved the greatest act of Power, Wisdom, and goodness, that ever was,
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that such Contemptible means should serve to bring about the eternal good will and purpose of God towards mankind? yet so it was whiles Iudas was plotting his treason,
that such Contemptible means should serve to bring about the Eternal good will and purpose of God towards mankind? yet so it was while Iudas was plotting his treason,
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and the Iews contriving Christs death, (he to satisfie his Covetousness, and they their Malice; ) and all those other, that had any hand in the business, were looking every man but at his own private ends: all this while was this Mystery working.
and the Iews contriving Christ death, (he to satisfy his Covetousness, and they their Malice;) and all those other, that had any hand in the business, were looking every man but At his own private ends: all this while was this Mystery working.
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Unawares indeed to them, (and therefore no thanks to them for it, nor benefit to them from it) but yet by the determinate counsel and foreknowledge of God:
Unawares indeed to them, (and Therefore no thanks to them for it, nor benefit to them from it) but yet by the determinate counsel and foreknowledge of God:
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who most wisely and powerfully ordered all those various and vitious motions of the creature, for the effectuating of his own most glorious and gracious purposes. That is one Reason.
who most wisely and powerfully ordered all those various and vicious motions of the creature, for the effectuating of his own most glorious and gracious Purposes. That is one Reason.
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Nebuchadnezzar 's dream is so called a Mystery, Dan. 2. And St. Paul in one place speaking of the conversion of the Iews, calleth it a Mystery, (I would not Brethren, that you should be ignorant of this Mystery, Rom. 11.) and in another place, speaking of the change of those that should be found alive at Christs second coming, calleth that a Mystery too, ( Behold I shew you a Mystery;
Nebuchadnezzar is dream is so called a Mystery, Dan. 2. And Saint Paul in one place speaking of the conversion of the Iews, calls it a Mystery, (I would not Brothers, that you should be ignorant of this Mystery, Rom. 11.) and in Another place, speaking of the change of those that should be found alive At Christ second coming, calls that a Mystery too, (Behold I show you a Mystery;
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we shall not all dye, &c. 1 Cor. 15.) In this notion also is the Gospel a Mystery: it being utterly impossible, that any wit of man, by the light of Nature, or strength of humane discourse, should have been able to have found out that way, which Almighty God hath appointed for our salvation; if it had not pleased him to have made it known to the world by supernatural revelation. The wisest Philosophers, and learnedst Rabbies, nor did nor could ever have dreamt of any such thing;
we shall not all die, etc. 1 Cor. 15.) In this notion also is the Gospel a Mystery: it being utterly impossible, that any wit of man, by the Light of Nature, or strength of humane discourse, should have been able to have found out that Way, which Almighty God hath appointed for our salvation; if it had not pleased him to have made it known to the world by supernatural Revelation. The Wisest Philosophers, and Learnedest Rabbies, nor did nor could ever have dreamed of any such thing;
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till God revealed it to his Church by his Prophets and Apostles. This mystery was hid from Ages, and from Generations, nor did any of the Princes of this world know it in any of those Ages or Generations; as it is now made manifest to us,
till God revealed it to his Church by his prophets and Apostles. This mystery was hid from Ages, and from Generations, nor did any of the Princes of this world know it in any of those Ages or Generations; as it is now made manifest to us,
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Some apprehensions also they had of a Deity, of the Creation of the World, of a divine Providence, of the Immortality of the Soul, of a final Retribution to be awarded to all men by a divine justice according to the merit of their works;
some apprehensions also they had of a Deity, of the Creation of the World, of a divine Providence, of the Immortality of the Soul, of a final Retribution to be awarded to all men by a divine Justice according to the merit of their works;
and that of the Incarnation of the Son of God, (NONLATINALPHABET and NONLATINALPHABET, as the Greek Fathers use to call them;) together with those appendices of the latter, the Redemption of the World, the Iustification of a sinner, the Resurrection of the body,
and that of the Incarnation of the Son of God, (and, as the Greek Father's use to call them;) together with those Appendices of the latter, the Redemption of the World, the Justification of a sinner, the Resurrection of the body,
12. It is no thanks then to us, that very children among us do believe and confess these high mysterious points, whereof Plato, and Aristotle, and all the other grand Sophies among them were ignorant:
12. It is no thanks then to us, that very children among us do believe and confess these high mysterious points, whereof Plato, and Aristotle, and all the other grand Sophies among them were ignorant:
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since we owe our whole knowledge herein, not to our own natural sagacity or industry (wherein they were beyond most of us) but to divine and supernatural revelation. For flesh and bloud hath not revealed them unto us, but our Father which is in Heaven.
since we owe our Whole knowledge herein, not to our own natural sagacity or industry (wherein they were beyond most of us) but to divine and supernatural Revelation. For Flesh and blood hath not revealed them unto us, but our Father which is in Heaven.
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Which being an act of special grace, ought therefore to be acknowledged with special thankfulness. Our Saviour hath given us the example, I thank thee, O Father, Lord of heaven and earth,
Which being an act of special grace, ought Therefore to be acknowledged with special thankfulness. Our Saviour hath given us the Exampl, I thank thee, Oh Father, Lord of heaven and earth,
13. Truly, much cause we have to bless the holy Name of God, that he hath given us to be born of Christian Parents, and to be bred up in the bosom of the Christian Church: where we have been initiated into these Sacred Mysteries; being catechised and instructed in the Doctrine of the Gospel out of the holy Scriptures,
13. Truly, much cause we have to bless the holy Name of God, that he hath given us to be born of Christian Parents, and to be bred up in the bosom of the Christian Church: where we have been initiated into these Sacred Mysteres; being catechised and instructed in the Doctrine of the Gospel out of the holy Scriptures,
Whereas, were our hearts truly thankful, although things should be really and in truth even ten times worse than now they are, but in their conceit only:
Whereas, were our hearts truly thankful, although things should be really and in truth even ten times Worse than now they Are, but in their conceit only:
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yet so long as we may enjoy the Gospel in any (though never so scant a) measure, and with any (though never so hard) conditions, we should account it a benefit and mercy invaluable.
yet so long as we may enjoy the Gospel in any (though never so scant a) measure, and with any (though never so hard) conditions, we should account it a benefit and mercy invaluable.
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for he writeth, According to the riches of his grace, wherein he hath abounded towards us, in all wisdom and prudence having made known to us the mystery of his will, Eph. 1. ] If he had not made it known to us, we had never known it: aad that is the second Reason why a Mystery.
for he Writeth, According to the riches of his grace, wherein he hath abounded towards us, in all Wisdom and prudence having made known to us the mystery of his will, Ephesians 1. ] If he had not made it known to us, we had never known it: and that is the second Reason why a Mystery.
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For herein especially it is that this Mystery doth so far transcend all other Mysteries. NONLATINALPHABET, a great, marvellous great Mystery. In the search whereof Reason finding it self at a loss, is forced to give it over in the plain field,
For herein especially it is that this Mystery does so Far transcend all other Mysteres., a great, marvellous great Mystery. In the search whereof Reason finding it self At a loss, is forced to give it over in the plain field,
We believe and know, and that with fulness of assurance, that all these things are so as they are revealed in the holy Scriptures; because the mouth of God (who is Truth it self,
We believe and know, and that with fullness of assurance, that all these things Are so as they Are revealed in the holy Scriptures; Because the Mouth of God (who is Truth it self,
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But then for the NONLATINALPHABET, ( Nichodemus his question, How can these things be? ) it is no more possible for our weak understanding to comprehend that,
But then for the, (Nicodemus his question, How can these things be?) it is no more possible for our weak understanding to comprehend that,
The very Angels, those holy and heavenly spirits, have a desire, saith St. Peter, (it is but a desire, not any perfect ability; and that but NONLATINALPHABET neither) to peep a little into those incomprehensible Mysteries, and then cover their faces with their wings,
The very Angels, those holy and heavenly spirits, have a desire, Says Saint Peter, (it is but a desire, not any perfect ability; and that but neither) to peep a little into those incomprehensible Mysteres, and then cover their faces with their wings,
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15. God hath revealed himself and his good pleasure towards us in his holy Word sufficient to save our souls, if we will believe: but not to solve all our doubts, if we will dispute. The Scriptures being written for our sakes; it was needful they should be fitted to our capacities: and therefore the mysteries contained therein are set forth by such resemblances as we are capable of;
15. God hath revealed himself and his good pleasure towards us in his holy Word sufficient to save our Souls, if we will believe: but not to solve all our doubts, if we will dispute. The Scriptures being written for our sakes; it was needful they should be fitted to our capacities: and Therefore the Mysteres contained therein Are Set forth by such resemblances as we Are capable of;
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The best knowledge we can have of them here, is but per speculum, and in aenigmate, 1 Cor. 13. as it were in a glass, and by way of riddle: darkly both.
The best knowledge we can have of them Here, is but per speculum, and in aenigmate, 1 Cor. 13. as it were in a glass, and by Way of riddle: darkly both.
16. In all which (that I may from the Premisses infer something of Use ) we should but cum ratione insanire, should we go about to make our Reason the measure of our Faith. We may as well think to grasp the Earth in our fists,
16. In all which (that I may from the Premises infer something of Use) we should but cum ratione Insanity, should we go about to make our Reason the measure of our Faith. We may as well think to grasp the Earth in our fists,
Puteus altus; the Well is deep, and our Buckets (for want of Cordage) will not reach near the bottom. We have use of our Reason (and they are unreasonable, that would deny us the use of it) in Religion, as well as in other things.
Puteus altus; the Well is deep, and our Buckets (for want of Cordage) will not reach near the bottom. We have use of our Reason (and they Are unreasonable, that would deny us the use of it) in Religion, as well as in other things.
but even in Credendis too, in such points as are more properly of Faith, in matters Doctrinal and Dogmatical. But then she must be employed, only as an handmaid to Faith;
but even in Credendis too, in such points as Are more properly of Faith, in matters Doctrinal and Dogmatical. But then she must be employed, only as an handmaid to Faith;
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and to infer Conclusions, and deduce Instructions thence by clear Logical Discourse. Let her keep within these bounds; and •he may do very good service. But we mar all if we suffer the handmaid to bear too great a sway, to grow petulant,
and to infer Conclusions, and deduce Instructions thence by clear Logical Discourse. Let her keep within these bounds; and •he may do very good service. But we mar all if we suffer the handmaid to bear too great a sway, to grow petulant,
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that men not contenting themselves with the simplicity of believing, have doted too much upon their own fancies; and made Reason the sole standard, whereby to measure both the Principles and Conclusions of Faith.
that men not contenting themselves with the simplicity of believing, have doted too much upon their own fancies; and made Reason the sole standard, whereby to measure both the Principles and Conclusions of Faith.
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No less absurdly, than as if a man should take upon him without Mathematical Instruments to take the just dimensions of the heavenly bodies, and to pronounce of Altitudes, Magnitudes, Distances, Aspects, and other appearances, only by the scantling of the Eye. Nor less dangerously,
No less absurdly, than as if a man should take upon him without Mathematical Instruments to take the just dimensions of the heavenly bodies, and to pronounce of Altitudes, Magnitudes, Distances, Aspects, and other appearances, only by the scantling of the Eye. Nor less dangerously,
than as if a Smith (it is St. Chrysostoms comparison) should lay by his tongs, and take the Iron hot from the Forge to work it upon the Anvil with his bare hands. Mysteries are not to be measured by Reason. That is the first Instruction.
than as if a Smith (it is Saint Chrysostom comparison) should lay by his tongue's, and take the Iron hight from the Forge to work it upon the Anvil with his bore hands. Mysteres Are not to be measured by Reason. That is the First Instruction.
18. The next is, That forasmuch as there are in the Mystery of Christianity so many things incomprehensible; it would be safe for us (for the avoiding of Errors and Contentions, and consequently in order to those two most precious things, Truth and Peace ) to contain our selves within the bounds of Sobriety, without wading too far into abstruse, curious and useless speculations.
18. The next is, That forasmuch as there Are in the Mystery of Christianity so many things incomprehensible; it would be safe for us (for the avoiding of Errors and Contentions, and consequently in order to those two most precious things, Truth and Peace) to contain our selves within the bounds of Sobriety, without wading too Far into abstruse, curious and useless speculations.
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The most necessary Truths, and such as sufficed to bring our fore-fathers (in the Primitive and succeeding times) to heaven, are so clearly revealed in Scripture,
The most necessary Truths, and such as sufficed to bring our Forefathers (in the Primitive and succeeding times) to heaven, Are so clearly revealed in Scripture,
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if not also of Strife and Contradiction. But in things less evident (and therefore also less necessary ) no man ought to be either too stiff in his own private opinion, or too peremptory in judging those that are otherwise minded. But as every man would desire to be left to his own liberty of Iudgment in such things;
if not also of Strife and Contradiction. But in things less evident (and Therefore also less necessary) no man ought to be either too stiff in his own private opinion, or too peremptory in judging those that Are otherwise minded. But as every man would desire to be left to his own liberty of Judgement in such things;
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Concerning the Entrance and Propagation of Original sin; the Nature, Orders and Offices of Angels; The Time, Place and Antecedents of the last judgment; The Consistency both of Gods immutable decrees, with the contingency of second Causes,
Concerning the Entrance and Propagation of Original since; the Nature, Order and Offices of Angels; The Time, Place and Antecedents of the last judgement; The Consistency both of God's immutable decrees, with the contingency of second Causes,
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and of the efficacy of Gods grace, with the freedom of Manswill, &c. In which and other like difficult points, they that have travelled farthest, with desire to satisfie their own curiosity, have either dasht upon pernicious Errors, or involved themselves in inextricable difficulties; or by Gods mercy (which is the happiest loose from such fruitless studies) have been thereby brought to a deeper sense of their own ignorance, and an higher admiration of the infinite Majesty and wisdom of our great God, who hath set his Counsels so high above our reach, made his ways so impossible for us to find out. That is our second Instruction.
and of the efficacy of God's grace, with the freedom of Manswill, etc. In which and other like difficult points, they that have traveled farthest, with desire to satisfy their own curiosity, have either dashed upon pernicious Errors, or involved themselves in inextricable difficulties; or by God's mercy (which is the Happiest lose from such fruitless studies) have been thereby brought to a Deeper sense of their own ignorance, and an higher admiration of the infinite Majesty and Wisdom of our great God, who hath Set his Counsels so high above our reach, made his ways so impossible for us to find out. That is our second Instruction.
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20. There is yet another, arising from the consideration of the greatness of this Mystery. That therefore no man ought to take offence at the discrepancy of opinions, that is in the Churches of Christ amongst Divines, in matters of Religion. There are men in the world (who think themselves no babes neither) so deeply possest with a spirit of Atheism; that though they will be of any Religion (in shew) to serve their turns, and comply with the Times: yet they are resolved to be (indeed) of none, till all men be agreed of one: which yet never was,
20. There is yet Another, arising from the consideration of the greatness of this Mystery. That Therefore no man ought to take offence At the discrepancy of opinions, that is in the Churches of christ among Divines, in matters of Religion. There Are men in the world (who think themselves not babes neither) so deeply possessed with a Spirit of Atheism; that though they will be of any Religion (in show) to serve their turns, and comply with the Times: yet they Are resolved to be (indeed) of none, till all men be agreed of one: which yet never was,
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A resolution no less desperate for the soul, if not rather much more, than it would be for the body, if a man should vow he would never eat till all the Clocks in the City should strike Twelve together.
A resolution no less desperate for the soul, if not rather much more, than it would be for the body, if a man should Voelli he would never eat till all the Clocks in the city should strike Twelve together.
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called therefore NONLATINALPHABET, The mystery of iniquity, 2 Thes. 2. So the wholsom doctrine of Christ, is not only a doctrine of Truth, but of Piety too;
called Therefore, The mystery of iniquity, 2 Thebes 2. So the wholesome Doctrine of christ, is not only a Doctrine of Truth, but of Piety too;
If we look into the large Volumes that have been written by Philosophers, Lawyers, and Phisicians we shall find the greatest part of them spent in Disputations, and in the reciting and confuting of one anothers opinions. And we allow them so to do, without prejudice to their respective professions: albeit they be conversant about things measurable by Sense, or Reason. Only in Divinity, great offence is taken at the multitude of Controversies: wherein yet difference of opinions is by so much more tolerable than in other Sciences; by how much the things about which we are conversant are of a more sublime, mysterious and incomprehensible nature,
If we look into the large Volumes that have been written by Philosophers, Lawyers, and Physicians we shall find the greatest part of them spent in Disputations, and in the reciting and confuting of one another's opinions. And we allow them so to do, without prejudice to their respective professions: albeit they be conversant about things measurable by Sense, or Reason. Only in Divinity, great offence is taken At the multitude of Controversies: wherein yet difference of opinions is by so much more tolerable than in other Sciences; by how much the things about which we Are conversant Are of a more sublime, mysterious and incomprehensible nature,
and that amid so many Sects as are in the world, there should be yet such an universal concurrence of judgment as there is, in the main fundamental points of the Christian Faith. And if we were so wise,
and that amid so many Sects as Are in the world, there should be yet such an universal concurrence of judgement as there is, in the main fundamental points of the Christian Faith. And if we were so wise,
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it would not stumble us a whit in the belief of our Religion, that Christians differ so much as they do in many things; but rather mightily confirm us in the assurances thereof, that they agree so well as they do almost in any thing. And it may be a great comfort to every well meaning soul, that the simple belief of those certain truths, whereon all parties are in a manner agreed, may be,
it would not Stumble us a whit in the belief of our Religion, that Christians differ so much as they do in many things; but rather mightily confirm us in the assurances thereof, that they agree so well as they do almost in any thing. And it may be a great Comfort to every well meaning soul, that the simple belief of those certain truths, whereon all parties Are in a manner agreed, may be,
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and (ordinarily) is sufficient for the salvation of all them, who are sincerely careful (according to that measure of light and means that God hath vouchsafed them) to actuate their Faith with Piety, Charity and good Works: so making this great Mystery to become unto them (as it is in its self) Mysterium Pietatis, a Mystery of Godliness.
and (ordinarily) is sufficient for the salvation of all them, who Are sincerely careful (according to that measure of Light and means that God hath vouchsafed them) to actuate their Faith with Piety, Charity and good Works: so making this great Mystery to become unto them (as it is in its self) Mysterium Pietatis, a Mystery of Godliness.
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and is therefore termed here NONLATINALPHABET, The Mystery of Godliness. Which NONLATINALPHABET, or Godliness; since there appeareth not any great necessity in the Context to restrain it to that more peculiar sence, wherein both the Greek and English word are sometimes used;
and is Therefore termed Here, The Mystery of Godliness. Which, or Godliness; since there appears not any great necessity in the Context to restrain it to that more peculiar sense, wherein both the Greek and English word Are sometime used;
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namely, to signifie the right manner of Gods Worship according to his word, in opposition to all idolatrous, superstitious, or false Worships practised among the Heathens: I am the rather enclined to understand it here,
namely, to signify the right manner of God's Worship according to his word, in opposition to all idolatrous, superstitious, or false Worships practised among the heathens: I am the rather inclined to understand it Here,
as many Interpreters have done, in the fuller Latitude, as it comprehenderh the whole duty of a Christian man, which he standeth bound, by the command of God in his Law, or of Christ in his Gospel, to perform.
as many Interpreters have done, in the fuller Latitude, as it comprehenderh the Whole duty of a Christian man, which he Stands bound, by the command of God in his Law, or of christ in his Gospel, to perform.
And the spirit of God, who is both the Author and the Revealer of this Mystery; as he is the spirit of truth, Joh. 14. so is he also the spirit of holiness, Rom. 1. And it is part of his work to sanctific the heart with grace,
And the Spirit of God, who is both the Author and the Revealer of this Mystery; as he is the Spirit of truth, John 14. so is he also the Spirit of holiness, Rom. 1. And it is part of his work to sanctific the heart with grace,
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If any man consent not to the words of our Lord Iesus Christ, and to the doctrine which is after Godliness, 1 Tim. 6. And Tit. 1. — according to the Faith of Gods Elect,
If any man consent not to the words of our Lord Iesus christ, and to the Doctrine which is After Godliness, 1 Tim. 6. And Tit. 1. — according to the Faith of God's Elect,
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24. First, the general Scope and aim of Christianity is, by the mercy of God founded on the merits of Christ, to bring men on through Faith and Godliness to Salvation.
24. First, the general Scope and aim of Christianity is, by the mercy of God founded on the merits of christ, to bring men on through Faith and Godliness to Salvation.
It was not in the purpose of God in publishing the Gospel, and thereby freeing us from the personal obligation, rigour and curse of the Law, so to turn us loose and lawless, to do whatsoever should seem good in our own eyes, follow our own crooked wills, or gratifie any corrupt lust: but to oblige us rather the faster by these new benefits, and to incite us the more effectually by Evangelical promises, to the earnest study and pursuit of Godliness. The Gospel, though upon quite different grounds, bindeth us yet to our good behaviour in every respect,
It was not in the purpose of God in publishing the Gospel, and thereby freeing us from the personal obligation, rigour and curse of the Law, so to turn us lose and lawless, to do whatsoever should seem good in our own eyes, follow our own crooked wills, or gratify any corrupt lust: but to oblige us rather the faster by these new benefits, and to incite us the more effectually by Evangelical promises, to the earnest study and pursuit of Godliness. The Gospel, though upon quite different grounds, binds us yet to our good behaviour in every respect,
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The grace of God, appearing in the revelation of this mystery, as it bringeth along with it an offer of salvation to all men: so it teacheth all men, that have any real purpose to lay hold on so gracious an offer, to deny ungodliness and worldly lusts,
The grace of God, appearing in the Revelation of this mystery, as it brings along with it an offer of salvation to all men: so it Teaches all men, that have any real purpose to lay hold on so gracious an offer, to deny ungodliness and worldly Lustiest,
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when the very Gods whom they worship give such encouragements thereunto by their lewd examples. The Gods of the Pagans were renowned for nothing so much, most of them,
when the very God's whom they worship give such encouragements thereunto by their lewd Examples. The God's of the Pagans were renowned for nothing so much, most of them,
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Their great Capital God Iupiter, guilty of almost all the Capital vices. And where the Gods are naught, who can imagine the Religion should be good? Their very mysteria sacra (as they called them) were so full of all wickedness and filthy abominations (as was already in part touched) but is fully discovered by Clemens Alexandrinus, Lactantius, Arnobius, Tertullian, (and other of the Ancients of our Religion) that it was the wisest point in all their Religion, to take such strict order as they did,
Their great Capital God Iupiter, guilty of almost all the Capital vices. And where the God's Are nought, who can imagine the Religion should be good? Their very Mysteries sacra (as they called them) were so full of all wickedness and filthy abominations (as was already in part touched) but is Fully discovered by Clemens Alexandrian, Lactantius, Arnobius, Tertullian, (and other of the Ancients of our Religion) that it was the Wisest point in all their Religion, to take such strict order as they did,
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26. But it is the honour and prerogative of the Christian Religion, that it alone alloweth of no wickedness: But as God himself is holy, so he requireth an holy Worship, and holy Worshippers. He exacteth the mortification of all evil lusts:
26. But it is the honour and prerogative of the Christian Religion, that it alone alloweth of no wickedness: But as God himself is holy, so he requires an holy Worship, and holy Worshippers. He exacteth the mortification of all evil Lustiest:
and the sanctification of the whole man, body, soul, and spirit, and that in each of these throughout. Every one that nameth himself from the name of Christ, doth ipso facto by the very taking of that blessed name upon him,
and the sanctification of the Whole man, body, soul, and Spirit, and that in each of these throughout. Every one that names himself from the name of christ, does ipso facto by the very taking of that blessed name upon him,
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nor so only, but to endeavour also (after the example of him, whose name otherwise he unworthily usurpeth) to be just, merciful, temperate, humble, meek, patient, charitable;
nor so only, but to endeavour also (After the Exampl of him, whose name otherwise he unworthily usurpeth) to be just, merciful, temperate, humble, meek, patient, charitable;
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the Gospel imposeth upon us some moral strictnesses, which the Stoicks themselves, or whoever else were the most rigid Masters of Morality, never so much as thought of. Nay yet more;
the Gospel Imposes upon us Some moral Strictnesses, which the Stoics themselves, or whoever Else were the most rigid Masters of Morality, never so much as Thought of. Nay yet more;
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it exalteth the Moral Law of God himself, given by Moses to the People of Israel, to a higher pitch, than they (at least as they commonly understood the Law ) took themselves thereby obliged unto.
it Exalteth the Moral Law of God himself, given by Moses to the People of Israel, to a higher pitch, than they (At least as they commonly understood the Law) took themselves thereby obliged unto.
and yet for Christs sake at the same time love his deadliest enemies: That he should take up his Cross, and (if need were) lay down his life, not only for his great Master, but even for the meanest of his fellow-servants too:
and yet for Christ sake At the same time love his deadliest enemies: That he should take up his Cross, and (if need were) lay down his life, not only for his great Master, but even for the Meanest of his Fellow servants too:
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and you shall find, that from each of them severally, but how much more then from them altogether joyntly, may be deduced sundry strong motives and perswasives unto Godliness.
and you shall find, that from each of them severally, but how much more then from them altogether jointly, may be deduced sundry strong motives and persuasive unto Godliness.
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the Incarnation, Nativity, Circumcision, Baptism, Temptation, Preaching, Life, Death, Burial, Resurrection, Ascension, Intercession, and Second coming of Christ.
the Incarnation, Nativity, Circumcision, Baptism, Temptation, Preaching, Life, Death, Burial, Resurrection, Ascension, Intercession, and Second coming of christ.
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our eternal Election before the World was, our Vocation by the Preaching of the Gospel, our Iustification by Faith in the merits of Christ, our Sanctification by the Spirit of grace, the stedfast Promises we have,
our Eternal Election before the World was, our Vocation by the Preaching of the Gospel, our Justification by Faith in the merits of christ, our Sanctification by the Spirit of grace, the steadfast Promises we have,
and strongly oblige us to shew forth the power of his Grace upon our souls, by expressing the power of Godliness in our lives and conversations. That for the parts.
and strongly oblige us to show forth the power of his Grace upon our Souls, by expressing the power of Godliness in our lives and conversations. That for the parts.
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28. Thirdly, Christian Religion may be called the Mystery of Godliness, in regard of its Conversation: because Godliness is the best preserver of Christianity. Roots, and Fruits, and Herbs, which let alone and left to themselves would soon corrupt and putri•ie, may, being well condited with Sugar by a skilful Confectioner, be preserved to continue for many years,
28. Thirdly, Christian Religion may be called the Mystery of Godliness, in regard of its Conversation: Because Godliness is the best preserver of Christianity. Roots, and Fruits, and Herbs, which let alone and left to themselves would soon corrupt and putri•ie, may, being well condited with Sugar by a skilful Confectioner, be preserved to continue for many Years,
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So the best and surest means to preserve Christianity in its proper integrity and power, from corrupting into Atheism or Heresie, is to season it well with Grace, (as we do fresh meats with salt to keep them sweet;) and to be sure to keep the Conscience upright. Holding the mysteries of faith in a pure Conscience, saith our Apostle a little after, at verse 9. of this Chapter:
So the best and Surest means to preserve Christianity in its proper integrity and power, from corrupting into Atheism or Heresy, is to season it well with Grace, (as we do fresh Meats with salt to keep them sweet;) and to be sure to keep the Conscience upright. Holding the Mysteres of faith in a pure Conscience, Says our Apostle a little After, At verse 9. of this Chapter:
and in the first Chapter of this Epistle vers. 19. Holding faith and a good Conscience, which (latter) some having put away, concerning faith have made shipwrack.
and in the First Chapter of this Epistle vers. 19. Holding faith and a good Conscience, which (latter) Some having put away, Concerning faith have made shipwreck.
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Apostasie from the faith springeth most an end from Apostasie in manners: And he that hath but a very little care how he liveth, can have no very fast hold of what he believeth. For when men grow once regardless of their Consciences, good affections will soon languish:
Apostasy from the faith springs most an end from Apostasy in manners: And he that hath but a very little care how he lives, can have no very fast hold of what he Believeth. For when men grow once regardless of their Consciences, good affections will soon languish:
and then will noysom lusts gather strength, and cast up mud into the soul, that the judgement cannot run clear. Seldom is the head right, where the heart is amiss.
and then will noisome Lustiest gather strength, and cast up mud into the soul, that the judgement cannot run clear. Seldom is the head right, where the heart is amiss.
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As a mans taste, when some malignant humour affecteth the organ, savoureth nothing aright, but deemeth sweet things bitter, and sowre things pleasant: So where Avarice, Ambition, Malice, Voluptuousness, Vain-glory, Sedition, or any other domineering lust hath made it self master of the heart: it will so blind and corrupt the judgment, that it shall not be able to discern (at any certainty) good from evil, or truth from falshood. Wholsome therefore is St. Peters advice, to add unto faith Vertue.
As a men taste, when Some malignant humour affects the organ, savoureth nothing aright, but deemeth sweet things bitter, and sour things pleasant: So where Avarice, Ambition, Malice, Voluptuousness, Vainglory, Sedition, or any other domineering lust hath made it self master of the heart: it will so blind and corrupt the judgement, that it shall not be able to discern (At any certainty) good from evil, or truth from falsehood. Wholesome Therefore is Saint Peter's Advice, to add unto faith Virtue.
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Vertue will not only keep it in life, but at such a height of vigour also, that it shall not easily either degenerate into Heresie, or languish into Atheism.
Virtue will not only keep it in life, but At such a height of vigour also, that it shall not Easily either degenerate into Heresy, or languish into Atheism.
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29. We see now three Reasons, for which the Doctrine of Christianity may be called The mystery of Godliness: because it first exacteth Godliness; and secondly exciteth unto Godliness; and is thirdly best preserved by Godliness. From these Premisses, I shall desire (for our nearer instruction) to infer but two things only:
29. We see now three Reasons, for which the Doctrine of Christianity may be called The mystery of Godliness: Because it First exacteth Godliness; and secondly Exciteth unto Godliness; and is Thirdly best preserved by Godliness. From these Premises, I shall desire (for our nearer instruction) to infer but two things only:
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unless we should believe flat contradictions. Whilst one Spirit saith, It is; another Spirit saith, It is not: can a man believe the one ▪ and not disbelieve the other,
unless we should believe flat contradictions. While one Spirit Says, It is; Another Spirit Says, It is not: can a man believe the one ▪ and not disbelieve the other,
if he hear both? Believe not every spirit then, is as much (in St. Iohn 's meaning) as if he had said, Be not too hasty to Believe any Spirit (especially where there appeareth some just cause of Suspicion ) but try it first,
if he hear both? Believe not every Spirit then, is as much (in Saint John is meaning) as if he had said, Be not too hasty to Believe any Spirit (especially where there appears Some just cause of Suspicion) but try it First,
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whether it be a true spirit or a false. Even as St. Paul biddeth us prove all things, that having so done, we may hold fast what upon trial proveth good, and let the rest go.
whither it be a true Spirit or a false. Even as Saint Paul bids us prove all things, that having so done, we may hold fast what upon trial Proves good, and let the rest go.
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when we have wrangled as long as we can, hitherto we must come at last. But sith all Sectaries pretend to Scripture; Papists, Anabaptists, Disciplinarians, All;
when we have wrangled as long as we can, hitherto we must come At last. But sith all Sectaries pretend to Scripture; Papists, Anabaptists, Disciplinarians, All;
The Collection thence is obvious, that it would very much conduce to the guiding of our judgments aright, in the examining of mens doctrines concerning either Faith or Manners, wherein the Letter of Scripture is obscure,
The Collection thence is obvious, that it would very much conduce to the guiding of our Judgments aright, in the examining of men's doctrines Concerning either Faith or Manners, wherein the letter of Scripture is Obscure,
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or the meaning doubtful, to inform our selves as well as we can, in credendis, what the received sence; and in agendis, what the constant usage and practice of the Church (especially in the ancient times) hath been concerning those matters:
or the meaning doubtful, to inform our selves as well as we can, in credendis, what the received sense; and in Agendis, what the constant usage and practice of the Church (especially in the ancient times) hath been Concerning those matters:
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and that to consider what conformity the Doctrines under trial hold with the principles, upon which that their sence or practice in the Premisses was grounded.
and that to Consider what conformity the Doctrines under trial hold with the principles, upon which that their sense or practice in the Premises was grounded.
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either of which whosoever neglecteth, or but slighteth (as too many do, upon a very poor pretence, that the mystery of iniquity began to work betimes) runneth a great hazard of falling into many errors and Absurdities. If he do not; he may thank his good fortune, more than his forecast: and if he do, he may thank none but himself for neglecting so good a guide.
either of which whosoever neglecteth, or but slighteth (as too many do, upon a very poor pretence, that the mystery of iniquity began to work betimes) Runneth a great hazard of falling into many errors and Absurdities. If he do not; he may thank his good fortune, more than his forecast: and if he do, he may thank none but himself for neglecting so good a guide.
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not only; no, nor principally neither: perhaps not at all. For Falshood is commonly set off by Hypocrisie: NONLATINALPHABET in the next following verse here.
not only; no, nor principally neither: perhaps not At all. For Falsehood is commonly Set off by Hypocrisy: in the next following verse Here.
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as to think his Ministers ( the Ministers of darkness ) should be able to draw in a considerable party into their communion, should they appear in their dismal colours: therefore he putteth them into a new dress before he sendeth them abroad, disguising and transforming them as if they were the Ministers of righteousness and of the light.
as to think his Ministers (the Ministers of darkness) should be able to draw in a considerable party into their communion, should they appear in their dismal colours: Therefore he putteth them into a new dress before he sends them abroad, disguising and transforming them as if they were the Ministers of righteousness and of the Light.
Our Saviour therefore cannot mean the fruits of their lives so much (if at all) as the fruits of their Doctrines: that is to say, the necessary consequents of their Doctrines; such Conclusions, as naturally and by good and evident discourse do issue from their Doctrines. And so understood, it is a very useful Rule; even in the Affirmative, (taking in other requisite conditions withal:) but in the Negative, taken even alone and by it self, it holdeth infallibly. If what is spoken seem to be according to Godliness; it is the better to like onward,
Our Saviour Therefore cannot mean the fruits of their lives so much (if At all) as the fruits of their Doctrines: that is to say, the necessary consequents of their Doctrines; such Conclusions, as naturally and by good and evident discourse do issue from their Doctrines. And so understood, it is a very useful Rule; even in the Affirmative, (taking in other requisite conditions withal:) but in the Negative, taken even alone and by it self, it holds infallibly. If what is spoken seem to be according to Godliness; it is the better to like onward,
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we may be sure the words cannot be wholsom words. It can be no heavenly Doctrine, that teacheth men to be Earthly, Sensual, or Devilish: or that tendeth to make men unjust in their dealings, uncharitable in their censures, undutiful to their superiors,
we may be sure the words cannot be wholesome words. It can be no heavenly Doctrine, that Teaches men to be Earthly, Sensual, or Devilish: or that tendeth to make men unjust in their dealings, uncharitable in their censures, undutiful to their superiors,
32. I note it, not without much rejoycing and gratulating to us of this Church. There are, God knoweth, a-foot in the Christian World, Controversies more than a good many:
32. I note it, not without much rejoicing and gratulating to us of this Church. There Are, God Knoweth, afoot in the Christian World, Controversies more than a good many:
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Decads, Centuries, Chiliads of novel Tenents, brought in in this last Age (which were never believed, many of them scarce ever heard of, in the Ancient Church ) by Sectaries of all sorts.
Decades, Centuries, Chiliads of novel Tenants, brought in in this last Age (which were never believed, many of them scarce ever herd of, in the Ancient Church) by Sectaries of all sorts.
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Now it is our great comfort (blessed be God for it) that the Doctrine established in the Church of England (I mean the publick Doctrine, for that is it we are to hold us to, passing by private Opinions; ) I say, the publick Doctrine of our Church is such,
Now it is our great Comfort (blessed be God for it) that the Doctrine established in the Church of England (I mean the public Doctrine, for that is it we Are to hold us to, passing by private Opinions;) I say, the public Doctrine of our Church is such,
as is not justly chargeable with any Impiety, contrarious to any part of that Duty we owe either to God or Man. Oh that our Conversations were as free from exception, as our Religion is!
as is not justly chargeable with any Impiety, contrarious to any part of that Duty we owe either to God or Man. O that our Conversations were as free from exception, as our Religion is!
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Oh that we were sufficiently careful to preserve the honour and lustre of the Truth we profess, by the correspondency of our lives and actions thereunto!
O that we were sufficiently careful to preserve the honour and lustre of the Truth we profess, by the correspondency of our lives and actions thereunto!
That Church, whose Dostrine, Confession, and Worship is most according to Godliness, let that be the Church. As for our Accusers, if there were no more to be instanced in but that one cursed position alone, wherein (notwithstanding their disagreements otherwise) they both consent;
That Church, whose Doctrine, Confessi, and Worship is most according to Godliness, let that be the Church. As for our Accusers, if there were no more to be instanced in but that one cursed position alone, wherein (notwithstanding their disagreements otherwise) they both consent;
Which is such a notorious piece of Ungodliness, as no man, that either feareth God or King, as he ought to do, can speak of, or think of, without detestation;
Which is such a notorious piece of Ungodliness, as no man, that either fears God or King, as he ought to do, can speak of, or think of, without detestation;
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and is certainly (if either St. Peter or St. Paul, those two great Apostles, understood themselves) a branch rather of that other great mystery (2 Thes. 2.) the mystery of Iniquity, than of the great mystery here in the Text, the mystery of Godliness. There is not that point in Popery besides, (to my understanding) that maketh it savour so strongly of Antichrist; as this one dangerous and desperate point of Iesuitism doth.
and is Certainly (if either Saint Peter or Saint Paul, those two great Apostles, understood themselves) a branch rather of that other great mystery (2 Thebes 2.) the mystery of Iniquity, than of the great mystery Here in the Text, the mystery of Godliness. There is not that point in Popery beside, (to my understanding) that makes it savour so strongly of Antichrist; as this one dangerous and desperate point of Jesuitism does.
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That is, whatsoever becometh of doubtful Controversies; to look well to his life, and to make conscience of practising that which without all Controversie, is his Duty. I know, Controversies must be looked into:
That is, whatsoever Becometh of doubtful Controversies; to look well to his life, and to make conscience of practising that which without all Controversy, is his Duty. I know, Controversies must be looked into:
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After he had taken a large and exact survey of all the travels that are done under the Sun, and found nothing in them but Vanity and Vexation of Spirit:
After he had taken a large and exact survey of all the travels that Are done under the Sun, and found nothing in them but Vanity and Vexation of Spirit:
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So I say, we may puzzle our selves in the pursuit of knowledg, dive into the mysteries of all Arts and Sciences, especially ingulph our selves deep in the studies of those three highest Professions of Physick, Law and Divinity: For Physick, search into the Writings of Hippocrates, Galen, and the Methodists, of Avicen and the Empyricks, of Paracelsus and the Chymists;
So I say, we may puzzle our selves in the pursuit of knowledge, dive into the Mysteres of all Arts and Sciences, especially engulf our selves deep in the studies of those three highest Professions of Physic, Law and Divinity: For Physic, search into the Writings of Hippocrates, Galen, and the Methodists, of Avicena and the Empirics, of Paracelsus and the chemists;
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for Law, wrestle through the large bodies of both Laws, Civil and Canon, with the vast Tomes of Glosses, Repertories, Responses and Commentaries thereon,
for Law, wrestle through the large bodies of both Laws, Civil and Canon, with the vast Tomes of Glosses, repertories, Responses and Commentaries thereon,
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When all is done, after much weariness to the flesh, and (in comparison thereof) little satisfaction to the mind (for the more knowledge we gain by all this travel, the more we discern our own Ignorance, and thereby but encrease our own sorrow: ) the short of all is this;
When all is done, After much weariness to the Flesh, and (in comparison thereof) little satisfaction to the mind (for the more knowledge we gain by all this travel, the more we discern our own Ignorance, and thereby but increase our own sorrow:) the short of all is this;
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1. IN which words the holy Prophet in two several Conclusions giveth unto God the Glory of those two his great Attributes, that shine forth with so much lustre in all the Works of his Providence:
1. IN which words the holy Prophet in two several Conclusions gives unto God the Glory of those two his great Attributes, that shine forth with so much lustre in all the Works of his Providence:
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And to secure us the better of the truth of both Conclusions, because flesh and blood will be ready to stumble at both: We have his Scio prefixed, expresly to the former only,
And to secure us the better of the truth of both Conclusions, Because Flesh and blood will be ready to Stumble At both: We have his Scio prefixed, expressly to the former only,
2. What Iudgments first? There are judicia oris, and there are judici• operis: the judgments of Gods mouth, and the judgments of Gods hands. Of the former there is mention at Verse 13. [ With my lips have I been telling of all the judgments of thy mouth.
2. What Judgments First? There Are Judicia oris, and there Are judici• operis: the Judgments of God's Mouth, and the Judgments of God's hands. Of the former there is mention At Verse 13. [ With my lips have I been telling of all the Judgments of thy Mouth.
and his whole written Word; which every where in this Psalm are indifferently called his Statutes, his Commandments, his Precepts, his Testimonies, his Iudgments. And the Laws of God are therefore (amongst other reasons) called by the name of Iudgments; because by them we come to have a right judgment, whereby to discern between Good and Evil. We could not otherwise with any certainty judg, what was meet for us to do, and what was needful for us to shun. A lege tuâ intellexi, at verse 104. By thy Law have I gotten understanding.
and his Whole written Word; which every where in this Psalm Are indifferently called his Statutes, his commandments, his Precepts, his Testimonies, his Judgments. And the Laws of God Are Therefore (among other Reasons) called by the name of Judgments; Because by them we come to have a right judgement, whereby to discern between Good and Evil. We could not otherwise with any certainty judge, what was meet for us to do, and what was needful for us to shun. A lege tuâ intellexi, At verse 104. By thy Law have I got understanding.
St. Paul confesseth, Rom. 7. that he had never rightly known what sin was, if it had not been for the Law: and he instanceth in that of lust, which he had not known to be a sin, if the Law had not said, Thou shalt not covet. And no question but these judgments, these judicia oris, are all right too;
Saint Paul Confesses, Rom. 7. that he had never rightly known what sin was, if it had not been for the Law: and he Instanceth in that of lust, which he had not known to be a since, if the Law had not said, Thou shalt not covet. And no question but these Judgments, these Judicia oris, Are all right too;
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Charity seeketh not her own, 1 Cor. 13. She standeth not ever upon the tip ▪ toe, with those high terms, [ This I may do, and this I will do, whosoever says nay.
Charity seeks not her own, 1 Cor. 13. She Stands not ever upon the tip ▪ toe, with those high terms, [ This I may do, and this I will do, whosoever Says nay.
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for it were unreasonable to think, that God should make that a rule of right to us, which were it self not right. We have both the name, (that of judgments; ) and the thing too, (that they are right) in the 19th Psalm: Where having highly commended the Law of God, under the several appellations of Law, Testimonies, Statutes and Commandments, ver. 7, and 8. the Prophet then concludeth under this name of Iudgments, ver. 9. The judgments of the Lord are true and righteous altogether.
for it were unreasonable to think, that God should make that a Rule of right to us, which were it self not right. We have both the name, (that of Judgments;) and the thing too, (that they Are right) in the 19th Psalm: Where having highly commended the Law of God, under the several appellations of Law, Testimonies, Statutes and commandments, ver. 7, and 8. the Prophet then Concludeth under this name of Judgments, ver. 9. The Judgments of the Lord Are true and righteous altogether.
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3. Besides these Iudicia Oris, which are Gods judgments of directions: there are also Iudicia Operis, which are his judgments for correction. And these do ever include aliquid poenale, something inflicted upon us by Almighty God, as it were by way of punishment; something that breedeth us Trouble or Grief: The Apostle saith, Heb. 12. that every chastening is grievous: and so it is more or less;
3. Beside these Judicia Oris, which Are God's Judgments of directions: there Are also Judicia Operis, which Are his Judgments for correction. And these do ever include Aliquid poenale, something inflicted upon us by Almighty God, as it were by Way of punishment; something that breeds us Trouble or Grief: The Apostle Says, Hebrew 12. that every chastening is grievous: and so it is more or less;
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For all, whether publick calamities, that light upon whole Nations, Cities, or other greater or lesser Societies of men (such as are Pestilences, Famine, War, Inundations, unseasonable Weather, and the like;) or private Afflictions that light upon particular Families or Persons, (as sickness, poverty, disgraces, injuries, death of friends, and the like:) All these,
For all, whither public calamities, that Light upon Whole nations, Cities, or other greater or lesser Societies of men (such as Are Pestilences, Famine, War, Inundations, unseasonable Weather, and the like;) or private Afflictions that Light upon particular Families or Persons, (as sickness, poverty, disgraces, injuries, death of Friends, and the like:) All these,
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and whatsoever other of either kind, may undergo a two-fold consideration: in either of both which, they may not unfitly be termed the Iudgments of God; though in different respects.
and whatsoever other of either kind, may undergo a twofold consideration: in either of both which, they may not unfitly be termed the Judgments of God; though in different respects.
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4. For either these things are sent by Almighty God in his heavy displeasure, as Plagues upon his Enemies, intending therein their destruction: Such as were those publick judgments, upon the Old World, swept away with the flood; upon Sodom and the other Cities, consumed with fire from Heaven; upon Pharaoh, and his Host, over-whelmed in the Red Sea; upon the Canaanites, spewed out of the Land for their abominations;
4. For either these things Are sent by Almighty God in his heavy displeasure, as Plagues upon his Enemies, intending therein their destruction: Such as were those public Judgments, upon the Old World, swept away with the flood; upon Sodom and the other Cities, consumed with fire from Heaven; upon Pharaoh, and his Host, overwhelmed in the Read Sea; upon the Canaanites, spewed out of the Land for their abominations;
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upon Ierusalem, at the final destruction thereof by the Romans. And those private judgments also, that befel sundry particular persons, as Cain, Absolon, Senacherib, Herod, and others.
upon Ierusalem, At the final destruction thereof by the Romans. And those private Judgments also, that befell sundry particular Persons, as Cain, Absalom, Sennacherib, Herod, and Others.
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and for their good; to chastise them for their strayings, to bring them to repentance for their sins, to make them more observant and careful of their duty thence-forward, to exercise their Faith, and Patience, and other Graces, and the like.
and for their good; to chastise them for their strayings, to bring them to Repentance for their Sins, to make them more observant and careful of their duty thenceforward, to exercise their Faith, and Patience, and other Graces, and the like.
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Such as were those distresses that befel the whole people of Israel sundry times under Moses, and in the days of their Iudges and Kings; and those particular Trials and Afflictions wherewith Abraham, and Ioseph, and Iob, and David, and Paul, and other the holy Saints and Servants of God were exercised in their times.
Such as were those Distresses that befell the Whole people of Israel sundry times under Moses, and in the days of their Judges and Kings; and those particular Trials and Afflictions wherewith Abraham, and Ioseph, and Job, and David, and Paul, and other the holy Saints and Servants of God were exercised in their times.
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5. Both the one sort and the other are called Iudgments: but (as I said) in different respects, and for different reasons. Those former Plagues are called Gods Iudgments; because they come from God, not as a loving and merciful Father, but as a just and severe Iudg: who proceeding according to course of Law giveth sentence against a malefactor to cut him off. And therefore this kind of judgment David earnestly deprecateth, Psal. 143. [ Enter not into judgment with thy servant: ] for then neither can I,
5. Both the one sort and the other Are called Judgments: but (as I said) in different respects, and for different Reasons. Those former Plagues Are called God's Judgments; Because they come from God, not as a loving and merciful Father, but as a just and severe Judge: who proceeding according to course of Law gives sentence against a Malefactor to Cut him off. And Therefore this kind of judgement David earnestly deprecateth, Psalm 143. [ Enter not into judgement with thy servant: ] for then neither can I,
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6. Now we see the several sorts of Gods judgments: which of all these may we think is here meant? If we should take them all in, the Conclusion would hold them, and hold true too.
6. Now we see the several sorts of God's Judgments: which of all these may we think is Here meant? If we should take them all in, the Conclusion would hold them, and hold true too.
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those Plagues wherewith in fury he punisheth his Enemies, and those rods wherewith in mercy he correcteth his children: most certain it is, they are all right. But yet I conceive those judicia oris not to be so properly meant in this place:
those Plagues wherewith in fury he Punisheth his Enemies, and those rods wherewith in mercy he Correcteth his children: most certain it is, they Are all right. But yet I conceive those Judicia oris not to be so properly meant in this place:
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for the Lord, who is righteous in all his ways, must needs be so in the way of his judgments too. 1. Mens judgments are sometimes not right through misinformations, and sundry other mistakings and defects;
for the Lord, who is righteous in all his ways, must needs be so in the Way of his Judgments too. 1. Men's Judgments Are sometime not right through misinformations, and sundry other mistakings and defects;
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he pondereth their spirits, and by him all their actions are weighed. 2. Mens judgments are sometimes not right, because themselves are partial and unjust; awed with Fear, blinded with Gifts, transported with Passion, carried away with Favour or Dis affection, or wearied with Importunity. But as for God, with him is no respect of Persons, nor possibility of being corrupted.
he pondereth their spirits, and by him all their actions Are weighed. 2. Men's Judgments Are sometime not right, Because themselves Are partial and unjust; awed with fear, blinded with Gifts, transported with Passion, carried away with Favour or This affection, or wearied with Importunity. But as for God, with him is no respect of Persons, nor possibility of being corrupted.
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Abraham took that for granted, that the judge of all the world must needs do right, Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit, (What shall we say then? Is there unrighteousness with God? God forbid, Rom. 9.) 3. Mens judgments are sometimes not right, merely for want of zeal to justice:
Abraham took that for granted, that the judge of all the world must needs do right, Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit, (What shall we say then? Is there unrighteousness with God? God forbid, Rom. 9.) 3. Men's Judgments Are sometime not right, merely for want of zeal to Justice:
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punishing the neglect of it, and rewarding the administration of it in them to whom it belongeth. ( The righteous Lord loveth righteousness, Psal. 11.)
punishing the neglect of it, and rewarding the administration of it in them to whom it belongeth. (The righteous Lord loves righteousness, Psalm 11.)
The Prophet Ieremy in the behalf of himself and the whole Church of God, ( The Lord is righteous: for I have rebelled against his Commandments, Lam. 1.) So did Daniel in that his solemn Confession,
The Prophet Ieremy in the behalf of himself and the Whole Church of God, (The Lord is righteous: for I have rebelled against his commandments, Lam. 1.) So did daniel in that his solemn Confessi,
when he set his face to seek the Lord God by prayer and supplications, with fasting and sack-cloth and ashes, Dan. 9. ( O Lord, righteousness belongeth unto thee;
when he Set his face to seek the Lord God by prayer and supplications, with fasting and Sackcloth and Ashes, Dan. 9. (Oh Lord, righteousness belongeth unto thee;
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and to our Fathers, because we have sinned against thee, ver. 7.) and again after at verse 14. ( Therefore hath the Lord watched upon the evil, and brought it upon us;
and to our Father's, Because we have sinned against thee, ver. 7.) and again After At verse 14. (Therefore hath the Lord watched upon the evil, and brought it upon us;
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) Yea, so illustrious many times is the righteousness of God in his judicial proceedings, that it hath extorted an acknowledgment from men obstinately wicked.
) Yea, so illustrious many times is the righteousness of God in his judicial proceedings, that it hath extorted an acknowledgment from men obstinately wicked.
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Pharaoh, who sometimes in the pride of his heart had said, Who is the Lord? was afterwards by the evidence of the fact it self forced to this confession, I have sinned: the Lord is righteous,
Pharaoh, who sometime in the pride of his heart had said, Who is the Lord? was afterwards by the evidence of the fact it self forced to this Confessi, I have sinned: the Lord is righteous,
The folly of a man perverteth his ways, and his heart fretteth against the Lord, Prov. 19. ] As the Israelites in their passage through the Wilderness, were ever and anon murmuring and complaining at somewhat or other;
The folly of a man perverteth his ways, and his heart fretteth against the Lord, Curae 19. ] As the Israelites in their passage through the Wilderness, were ever and anon murmuring and complaining At somewhat or other;
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Every small Disgrace, Injury, Affront or Loss, that happeneth to us from the forwardnes• of our Betters, the unkindness of our Neighbours, the undutifulness of our Children, the unfaithfulness of our Servants, the unsuccessfulness of our Attempts, or by any other means whatsoever;
Every small Disgrace, Injury, Affront or Loss, that Happeneth to us from the forwardnes• of our Betters, the unkindness of our Neighbours, the undutifulness of our Children, the unfaithfulness of our Servants, the unsuccessfulness of our Attempts, or by any other means whatsoever;
I do well to be angry even to the death: ] so are we ready, in all our murmurings against the Lords corrections, to flatter our selves as if we did not complain without cause;
I do well to be angry even to the death: ] so Are we ready, in all our murmurings against the lords corrections, to flatter our selves as if we did not complain without cause;
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especially where we are able to charge those men that trouble us, with unrighteous dealing. 11. This is, I confess a strong temptation to flesh and blood;
especially where we Are able to charge those men that trouble us, with unrighteous dealing. 11. This is, I confess a strong temptation to Flesh and blood;
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and many of Gods holy Servants have had much ado to overcome it, whilest they looked a little too much outward. But yet we have by the help of God a very present reme••y there-against,
and many of God's holy Servants have had much ado to overcome it, whilst they looked a little too much outward. But yet we have by the help of God a very present reme••y thereagainst,
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and that is no more but this, to turn our eye inward; and to examine our 〈 … 〉 not how well we have dealt with other men, who now requite us so ill? 〈 ◊ 〉 we our selves have requited God, who hath dealt so graciously and •••••tifully with us.
and that is no more but this, to turn our eye inward; and to examine our 〈 … 〉 not how well we have dealt with other men, who now requite us so ill? 〈 ◊ 〉 we our selves have requited God, who hath dealt so graciously and •••••tifully with us.
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If we thus look back into our selves and sins, we shall soon perceive that God is just even in those things wherein men are unjust; and that we most righteously deserved at his hands to suffer all those things, which yet we have no ways deserved at their hands by whom we suffer.
If we thus look back into our selves and Sins, we shall soon perceive that God is just even in those things wherein men Are unjust; and that we most righteously deserved At his hands to suffer all those things, which yet we have no ways deserved At their hands by whom we suffer.
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without all murmurings or disputings to submit to his good will and pleasure, and to accept the punishment of our iniquity, (as the Phrase is, Lev. 26.) by humbling our selves,
without all murmurings or disputings to submit to his good will and pleasure, and to accept the punishment of our iniquity, (as the Phrase is, Lev. 26.) by humbling our selves,
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and the acknowledgment of Gods justice in punishing (which are the very first acts of true humiliation, and the first steps unto true repentance; ) we shall find by the mercy of God to be of great efficacy, not only for the averting of Gods judgments after they are come,
and the acknowledgment of God's Justice in punishing (which Are the very First acts of true humiliation, and the First steps unto true Repentance;) we shall find by the mercy of God to be of great efficacy, not only for the averting of God's Judgments After they Are come,
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For if we would judge our selves, we should not be judged of the Lord, 1 Cor. 11. But because we neglect it, (and yet it is a thing that must be done, or we are undone; ) God in great love and mercy towards us, setteth in for our good;
For if we would judge our selves, we should not be judged of the Lord, 1 Cor. 11. But Because we neglect it, (and yet it is a thing that must be done, or we Are undone;) God in great love and mercy towards us, sets in for our good;
Last, and God did so out of very faithfulness. No great news, when we hear of David, to hear of trouble withal; ( Lord remember David and all his troubles, Psal. 132.) Consider him which way you will, in his condition natural, spiritual or civil; that is, either as a man, or as a godly man, or as a King: and he had his portion of troubles in every of those conditions.
Last, and God did so out of very faithfulness. No great news, when we hear of David, to hear of trouble withal; (Lord Remember David and all his Troubles, Psalm 132.) Consider him which Way you will, in his condition natural, spiritual or civil; that is, either as a man, or as a godly man, or as a King: and he had his portion of Troubles in every of those conditions.
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Never think it can be otherwise, so long as you live here below in the vale of misery, where at every turn you shall meet with nothing but very vanity and vexation of spirit.
Never think it can be otherwise, so long as you live Here below in the vale of misery, where At every turn you shall meet with nothing but very vanity and vexation of Spirit.
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It is the common lot of the true Children of God, because they have many out-flyings, wherewith their holy Father is not well-pleased, to come under the scourge oftner than the Bastards do.
It is the Common lot of the true Children of God, Because they have many out-flyings, wherewith their holy Father is not well-pleased, to come under the scourge oftener than the Bastards do.
If they do amiss (and amiss they do) they must smart for it either here, or hereafter: Now God meaneth them no condemnation hereafter, and therefore he giveth them the more chastening here.
If they do amiss (and amiss they do) they must smart for it either Here, or hereafter: Now God means them no condemnation hereafter, and Therefore he gives them the more chastening Here.
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while he lived a young man in the Court of Saul, long before his coming to the Crown. But yet he was even then unct us in Regem, anointed and designed for the Kingdom:
while he lived a young man in the Court of Saul, long before his coming to the Crown. But yet he was even then unct us in Regem, anointed and designed for the Kingdom:
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I noteit, not with a purpose to enter into a set discourse how many and great the troubles are that attend the Crown and Scepters of Princes; which I easily believe to be far both more and greater than we that stand below are capable to imagine:
I noteit, not with a purpose to enter into a Set discourse how many and great the Troubles Are that attend the Crown and Sceptres of Princes; which I Easily believe to be Far both more and greater than we that stand below Are capable to imagine:
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It should first w•rk in all them that sit aloft, and so are exposed to more and stronger blasts, the gr•ater care to provide a safe resting place for their souls: that whensoever they •hall meet with trouble and sorrow in the flesh, (and that they shall be sure to do oftner than they look for) they may retire thither, there to repose and solace themselves in the goodness of their God;
It should First w•rk in all them that fit aloft, and so Are exposed to more and Stronger blasts, the gr•ater care to provide a safe resting place for their Souls: that whensoever they •hall meet with trouble and sorrow in the Flesh, (and that they shall be sure to do oftener than they look for) they may retire thither, there to repose and solace themselves in the Goodness of their God;
) It was well for him that he had such a a rest for his soul: for he had rest little enough otherwise from continual troubles and cares in his civil affairs and estate.
) It was well for him that he had such a a rest for his soul: for he had rest little enough otherwise from continual Troubles and Cares in his civil affairs and estate.
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And it should in all reason secondly quicken the hearts of all loyal and well-affected Subjects, by their prayers, counsels, services, aids, and chearful obedience respectively;
And it should in all reason secondly quicken the hearts of all loyal and Well-affected Subject's, by their Prayers, Counsels, services, aids, and cheerful Obedience respectively;
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Saul with his Princes and followers was the chiefest cause of most of his troubles: and afterwards crafty Achitophel caused him much trouble, and railing Shimei some,
Saul with his Princes and followers was the chiefest cause of most of his Troubles: and afterwards crafty Ahithophel caused him much trouble, and railing Shimei Some,
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Yet here, you see, he over-looketh them all, and all other second causes; and ascribeth his troubles wholly unto God. So he did also afterwards in the particular of Shimei 's railing:
Yet Here, you see, he overlooketh them all, and all other second Causes; and ascribeth his Troubles wholly unto God. So he did also afterwards in the particular of Shimei is railing:
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when the Sabeans and the Chaldeans had taken away his Cattle and Goods, he scarce took notice of them (he knew they were but Instruments ) but looked at the hand of God only,
when the Sabeans and the Chaldeans had taken away his Cattle and Goods, he scarce took notice of them (he knew they were but Instruments) but looked At the hand of God only,
I will raise him evil out of his own house: and I will do it before the sun, 2 Sam. 12. 16. How all those things (wherein wicked men, serving their own lusts only in their own purpose, do yet unwittingly do service to God Almighty in furthering his wise and holy designs ) can have their efficiency from causes of such contrary quality, and looking at such contrary ends, to the producing of one and the same effect: is a speculation more curious than profitable.
I will raise him evil out of his own house: and I will do it before the sun, 2 Sam. 12. 16. How all those things (wherein wicked men, serving their own Lustiest only in their own purpose, do yet unwittingly do service to God Almighty in furthering his wise and holy designs) can have their efficiency from Causes of such contrary quality, and looking At such contrary ends, to the producing of one and the same Effect: is a speculation more curious than profitable.
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but that all this notwithstanding, he shall still have the whole glory of his own wisdom and holiness; and they shall still bear the whole burthen of their own folly and wickedness. But there is another,
but that all this notwithstanding, he shall still have the Whole glory of his own Wisdom and holiness; and they shall still bear the Whole burden of their own folly and wickedness. But there is Another,
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and that a far better use to be made hereof, than to trouble ourselves about a mystery, that we shall never be able in this life to comprehend; and that is this:
and that a Far better use to be made hereof, than to trouble ourselves about a mystery, that we shall never be able in this life to comprehend; and that is this:
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that seeing all the troubles that befal us in any kind whatsoever, or by what instruments soever, come yet from the hand of God; we should not therefore,
that seeing all the Troubles that befall us in any kind whatsoever, or by what Instruments soever, come yet from the hand of God; we should not Therefore,
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but laying our hands upon our hearts and upon our mouths, compose our selves to a holy patience and silence; considering it is his will and pleasure to have it so, to whom it is both our duty and wisdom wholly to submit.
but laying our hands upon our hearts and upon our mouths, compose our selves to a holy patience and silence; considering it is his will and pleasure to have it so, to whom it is both our duty and Wisdom wholly to submit.
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and shall we not receive evil also? Or we may learn it of good old Eli. When he received a message from the Lord, by the mouth of young Samuel, of a right heavy judgment shortly to fall upon him and his house,
and shall we not receive evil also? Or we may Learn it of good old Eli. When he received a message from the Lord, by the Mouth of young Samuel, of a right heavy judgement shortly to fallen upon him and his house,
but towards his children also out of much love and faithfulness, as we are next to hear, [ I know that of very faithfulness thou hast caused me to be troubled.
but towards his children also out of much love and faithfulness, as we Are next to hear, [ I know that of very faithfulness thou hast caused me to be troubled.
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18. In the former part of the verse, where he spake of the righteousness of God, he did it indefinitely, without mentioning either himself, or any other person:
18. In the former part of the verse, where he spoke of the righteousness of God, he did it indefinitely, without mentioning either himself, or any other person:
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so God will have his justice to appear in all his dealings with all men generally, be they good or bad, that none of them all shall be able to say he hath done them the least wrong; but yet his tender mercies and loving kindnesses, those he reserveth for the Godly only, who are in special favour with him,
so God will have his Justice to appear in all his dealings with all men generally, be they good or bad, that none of them all shall be able to say he hath done them the least wrong; but yet his tender Mercies and loving Kindnesses, those he reserveth for the Godly only, who Are in special favour with him,
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and towards whom he beareth a special respect. For by faithfulness here, as in sundry other places of Scripture is meant nothing else but the spe•ial love and favour of God, towards those that love and fear him, whereby he ordereth and disposeth all things so,
and towards whom he bears a special respect. For by faithfulness Here, as in sundry other places of Scripture is meant nothing Else but the spe•ial love and favour of God, towards those that love and Fear him, whereby he Ordereth and Disposeth all things so,
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and so made himself a voluntary debtor, by his promises, (for promise is due debt: ) insomuch as he giveth us the leave, and alloweth us the boldness to remind him of his promises, to urge him with them,
and so made himself a voluntary debtor, by his promises, (for promise is due debt:) insomuch as he gives us the leave, and alloweth us the boldness to remind him of his promises, to urge him with them,
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not a promise. If these be his promises, God may keep his promises to himself; we shall not be very forward to challenge him or his faithfulness about them. Yet so it is:
not a promise. If these be his promises, God may keep his promises to himself; we shall not be very forward to challenge him or his faithfulness about them. Yet so it is:
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the afflictions and troubles wherewith God in his love chasteneth his children for their good, are indeed part of his promise, and that a gracious part too.
the afflictions and Troubles wherewith God in his love Chasteneth his children for their good, Are indeed part of his promise, and that a gracious part too.
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but he shall receive an hundred fold now in this time, houses, and brethren, &c. with persecutions, and in the world to come eternal life. ) There it is exprest:
but he shall receive an hundred fold now in this time, houses, and brothers, etc. with persecutions, and in the world to come Eternal life.) There it is expressed:
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that all temporal promises are to be understood cum exceptione crucis: that is to say, not absolutely, but with this reservation, unless the Lord in his holy wisdom shall see it good for us to have it otherwise.
that all temporal promises Are to be understood cum exception crucis: that is to say, not absolutely, but with this reservation, unless the Lord in his holy Wisdom shall see it good for us to have it otherwise.
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Ye are my friends, if ye keep my commandments saith our Saviour, Ioh. 15. There is Obedience. Such a League of friendship there was betwixt God and David in this particular:
You Are my Friends, if you keep my Commandments Says our Saviour, John 15. There is obedience. Such a League of friendship there was betwixt God and David in this particular:
we hold not touch perfectly with God, but break with him oftentimes through humane frailty and subreption, and sometimes also in a more desperate and provoking manner,
we hold not touch perfectly with God, but break with him oftentimes through humane frailty and subreption, and sometime also in a more desperate and provoking manner,
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when we sin presumptuously and with a high hand. David himself, notwithstanding his Oath, and the stedfastness of his purpose to perform it, yet held not out;
when we sin presumptuously and with a high hand. David himself, notwithstanding his Oath, and the steadfastness of his purpose to perform it, yet held not out;
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but failed sundry times through infirmity: but he shrank most shamefully and foully in the matter of Uriah. But here is our comfort then on the other side;
but failed sundry times through infirmity: but he shrank most shamefully and foully in the matter of Uriah. But Here is our Comfort then on the other side;
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if he should be any whit extreme to mark what we do amiss, not a man of us all should long abide in his friendship. It is not our faithfulness then to him,
if he should be any whit extreme to mark what we do amiss, not a man of us all should long abide in his friendship. It is not our faithfulness then to him,
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21. But you will say, This is scarce a friendly part: will any friend cause his friend to be troubled; especially having the power in himself to prevent it? As Absolon said to Hushai, Is this thy kindness to thy friend? Call you this faithfulness? Yes indeed: and very faithfulness too.
21. But you will say, This is scarce a friendly part: will any friend cause his friend to be troubled; especially having the power in himself to prevent it? As Absalom said to Hushai, Is this thy kindness to thy friend? Call you this faithfulness? Yes indeed: and very faithfulness too.
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and in comparison of that, regardeth not at any time the satisfying of any his inordinate or unreasonable desires. And therefore he will freely reprove him,
and in comparison of that, Regardeth not At any time the satisfying of any his inordinate or unreasonable Desires. And Therefore he will freely reprove him,
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and if the inequality and condition of the person be such as will bear it, he will give him also such punishments or other correction, as shall be needful, according to the merit of his fault.
and if the inequality and condition of the person be such as will bear it, he will give him also such punishments or other correction, as shall be needful, according to the merit of his fault.
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and out of very faithfulness, that he should transgress those rules, and prove unfaithful, if he should neglect so to do, where the cause requireth it.
and out of very faithfulness, that he should transgress those rules, and prove unfaithful, if he should neglect so to do, where the cause requires it.
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Doth not a Father scourge the Son in whom he delighteth? And sometimes give him sharp correction, when the fault deserveth it? And no friend can love his friend more dearly and faithfully,
Does not a Father scourge the Son in whom he delights? And sometime give him sharp correction, when the fault deserveth it? And no friend can love his friend more dearly and faithfully,
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than a Father doth his Child. Nay, this chastening is so far from being any argument of the Fathers dis-affection, that it is rather one of the strongest evidences of his faithful love towards him:
than a Father does his Child. Nay, this chastening is so Far from being any argument of the Father's disaffection, that it is rather one of the Strongest evidences of his faithful love towards him:
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He that spareth the rod, hateth his Child, saith Solomon: he meaneth it interpretative; that is, he doth his child as much hurt out of his fond love, as he could not do him more harm,
He that spares the rod, hates his Child, Says Solomon: he means it interpretative; that is, he does his child as much hurt out of his found love, as he could not do him more harm,
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and love to us by the love of a discreet Father, and the affection of a tender Mother, towards the fruit of their own loyns and womb: And the Apostle at large prosecuteth the resemblance (and that in this very matter, whereof we now speak, of our heavenly Fathers correcting his children in love, and for their good ) most accurately and comfortably in Heb. 12. 22. But to return back to the relation of friendship (from which yet I have not digressed:
and love to us by the love of a discreet Father, and the affection of a tender Mother, towards the fruit of their own loins and womb: And the Apostle At large prosecuteth the resemblance (and that in this very matter, whereof we now speak, of our heavenly Father's correcting his children in love, and for their good) most accurately and comfortably in Hebrew 12. 22. But to return back to the Relation of friendship (from which yet I have not digressed:
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for can we have any better friends than our Parents? ) If any of us have a friend that is lethargick or lunatick: will we not put the one from his drousie seat, and shake him up,
for can we have any better Friends than our Parents?) If any of us have a friend that is lethargic or lunatic: will we not put the one from his drowsy seat, and shake him up,
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but will flie out into bad company, drink, and quarrel, and game: will we not pinch him in his allowance; refuse to give him entertainment; set some underhand to beat him when he quarrels in his drink,
but will fly out into bad company, drink, and quarrel, and game: will we not pinch him in his allowance; refuse to give him entertainment; Set Some underhand to beatrice him when he quarrels in his drink,
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and if he will not be reclaimed otherwise, get him arrested and laid up, and then let him lie by it, till shame and want give him some better sight and sense of his former follies? Can any man now charge us truly with unfaithfulness to our friend for so doing? Or is it not rather a good proof of our love and faithfulness to him? Doubtless it is.
and if he will not be reclaimed otherwise, get him arrested and laid up, and then let him lie by it, till shame and want give him Some better sighed and sense of his former follies? Can any man now charge us truly with unfaithfulness to our friend for so doing? Or is it not rather a good proof of our love and faithfulness to him? Doubtless it is.
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or feed him with money in a riotous course, to get a hanck over his Estate: like Sauls friendship to David, in giving him his Daughter to wife, that she might be a snare to him, to put him into the hands of the Philistines. This is the basest unfaithfulness of all other, sub amici fallere nomen; and by many degrees worse than open hostility.
or feed him with money in a riotous course, to get a hank over his Estate: like Saul's friendship to David, in giving him his Daughter to wife, that she might be a snare to him, to put him into the hands of the philistines. This is the Basest unfaithfulness of all other, sub Friends fallere Nome; and by many Degrees Worse than open hostility.
Let not their precious balms break my head: Let the righteous rather smite me friendly, saith David. There may be smiting, it should seem by him, without violation of friendship. And his wise Son Solomon preferreth the wounds of a Friend, before the kisses of an Enemy. These may be pleasanter, but those will prove wholsomer: there is treachery in these kisses, but in those wounds faithfulness.
Let not their precious balms break my head: Let the righteous rather smite me friendly, Says David. There may be smiting, it should seem by him, without violation of friendship. And his wise Son Solomon preferreth the wounds of a Friend, before the Kisses of an Enemy. These may be pleasanter, but those will prove wholesomer: there is treachery in these Kisses, but in those wounds faithfulness.
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23. You may perceive by what hath been said, that God may cause his servants to be troubled, and yet continue his love and faithfulness to them nevertheless:
23. You may perceive by what hath been said, that God may cause his Servants to be troubled, and yet continue his love and faithfulness to them nevertheless:
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It should make us the more willing, whether God inflict or threaten, whether we feel or fear, any either publick calamity or personal affliction, any thing that is like to breed us any grief or trouble; to submit our selves to the hand of God, not only with patience, because he is righteous, but even with thankfulness too, because he is faithful therein.
It should make us the more willing, whither God inflict or threaten, whither we feel or Fear, any either public calamity or personal affliction, any thing that is like to breed us any grief or trouble; to submit our selves to the hand of God, not only with patience, Because he is righteous, but even with thankfulness too, Because he is faithful therein.
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Very meet we should apprehend the wrath of God, and his just indignation against us when he striketh; for he is righteous, and will not correct us but for our sin: Which should prick our hearts with sorrow, nay, rend them in pieces with through - contrition, that we should so unworthily provoke so gracious a God to punish us.
Very meet we should apprehend the wrath of God, and his just Indignation against us when he striketh; for he is righteous, and will not correct us but for our since: Which should prick our hearts with sorrow, nay, rend them in Pieces with through - contrition, that we should so unworthily provoke so gracious a God to Punish us.
Presume not then to continue in sin, but fear his judgments: for he is righteous, and will not acquit the guilty. Neither yet despair of finding pardon,
Presume not then to continue in since, but Fear his Judgments: for he is righteous, and will not acquit the guilty. Neither yet despair of finding pardon,
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but charge him rather, as he meaneth to build his after comforts upon a firm base, to lay a good foundation of repentance and godly sorrow, by looking first upon Gods justice and his own sins: that he may be cast down,
but charge him rather, as he means to built his After comforts upon a firm base, to lay a good Foundation of Repentance and godly sorrow, by looking First upon God's Justice and his own Sins: that he may be cast down,
and humbled under the mighty hand of God, before he presume to lay hold of any actual mercy. But after he hath by this means assured the foundation; let him then in Gods name proceed with his work,
and humbled under the mighty hand of God, before he presume to lay hold of any actual mercy. But After he hath by this means assured the Foundation; let him then in God's name proceed with his work,
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but we have not yet that fulness of joy and peace, which (because by Gods grace, if our own endeavours be not wanting, it is attainable in this life) we should press hard after;
but we have not yet that fullness of joy and peace, which (Because by God's grace, if our own endeavours be not wanting, it is attainable in this life) we should press hard After;
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25. For which purpose the best help I can commend unto you for the present is, to observe how variously Almighty God manifesteth his love and faithfulness to his children in all their tribulations:
25. For which purpose the best help I can commend unto you for the present is, to observe how variously Almighty God manifesteth his love and faithfulness to his children in all their tribulations:
The Apostle telleth us, and experience proveth it, that they chasten us sometimes for their own pleasure. He meaneth, that sometimes when they are distempered with passion, and in an outragious mood, they beat the poor child, either without cause,
The Apostle Telleth us, and experience Proves it, that they chasten us sometime for their own pleasure. He means, that sometime when they Are distempered with passion, and in an outrageous mood, they beatrice the poor child, either without cause,
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or more than there is cause, rather to satisfie their own fury, than to benefit the child. But he doth it always for our profit; saith he, Heb. 12. If I should enter here into the Common place de bono afflictionis, I should not well know either where to begin,
or more than there is cause, rather to satisfy their own fury, than to benefit the child. But he does it always for our profit; Says he, Hebrew 12. If I should enter Here into the Common place de Bono afflictionis, I should not well know either where to begin,
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I shall therefore bring you but into one corner of it, and shew you, how God out of very faithfulness maketh use of these troubles, for the better draining out of some of those evil corruptions, that would otherwise so abound in us,
I shall Therefore bring you but into one corner of it, and show you, how God out of very faithfulness makes use of these Troubles, for the better draining out of Some of those evil corruptions, that would otherwise so abound in us,
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like noysom humours in the body, that they would endanger a plethory in our souls: especially these four, Pride, Security, Worldlymindedness, and Incompassion.
like noisome humours in the body, that they would endanger a plethory in our Souls: especially these four, Pride, Security, Worldly-mindedness, and Incompassion.
he that hath most, what he knoweth is not the thousandth part of what he knoweth not: and yet how strangly are some over leavened with a very small pittance of it;
he that hath most, what he Knoweth is not the thousandth part of what he Knoweth not: and yet how strangely Are Some over leavened with a very small pittance of it;
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A bush of hair will do it, where it groweth; yea, and where it groweth not. Now prosperity cherisheth this corruption wonderfully, (as ill-humours abound most in full bodies; and ill weeds grow rankest in a fat earth; ) and setteth a man so far from God, and above himself, that he neither well knoweth the one nor the other. Our Lord then when he seeth us thus high set, sendeth afflictions and troubles to take down these unkindly swellings, to prick the bladder of our pride, and let out some of the wind: and so he bringeth us into some better acquaintance with our selves again.
A bush of hair will do it, where it grows; yea, and where it grows not. Now Prosperity Cherishes this corruption wonderfully, (as ill-humours abound most in full bodies; and ill weeds grow rankest in a fat earth;) and sets a man so Far from God, and above himself, that he neither well Knoweth the one nor the other. Our Lord then when he sees us thus high Set, sends afflictions and Troubles to take down these unkindly swellings, to prick the bladder of our pride, and let out Some of the wind: and so he brings us into Some better acquaintance with our selves again.
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Put them in fear, O Lord, that the Heathen may know themselves to be but men, Psal. 9. If afflictions were not, would not even that be soon forgotten? 28. Security is next.
Put them in Fear, Oh Lord, that the Heathen may know themselves to be but men, Psalm 9. If afflictions were not, would not even that be soon forgotten? 28. Security is next.
he thought his hill so strong, that he should never be removed, Psal. 30. When God seeth us thus setling upon our lees, he thinketh it high time to pour us from vessel to vessel, to keep us from growing musty. He layeth his hand upon us,
he Thought his hill so strong, that he should never be removed, Psalm 30. When God sees us thus settling upon our lees, he Thinketh it high time to pour us from vessel to vessel, to keep us from growing musty. He Layeth his hand upon us,
He dealt so with David: when in his prosperity he had said, he should never be removed, as we heard but now out of Psalm. 30. the next news we hear of him is, He was removed:
He dealt so with David: when in his Prosperity he had said, he should never be removed, as we herd but now out of Psalm. 30. the next news we hear of him is, He was removed:
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so may we say, but quite in another sence, Our soul cleaveth to the dust. We all complain, the world is naught, and so it is, God mend it; ( tot us in maligno ) nothing but vanity and wickedness: and yet as bad as it is, our hearts hanker after it out of all measure.
so may we say, but quite in Another sense, Our soul cleaveth to the dust. We all complain, the world is nought, and so it is, God mend it; (tot us in maligno) nothing but vanity and wickedness: and yet as bad as it is, our hearts hanker After it out of all measure.
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30. Lastly, we are full of Incompassion. Our brethren that are in distress, though they be our fellow-members, yet have we little fellow-feeling of their griefs:
30. Lastly, we Are full of Incompassion. Our brothers that Are in distress, though they be our Fellow members, yet have we little fellow-feeling of their griefs:
so particularly in purging out thereby some of that Pride, and Security, and Worlidiness, and Incompassion, (besides sundry other Corruptions) that abound in us.
so particularly in purging out thereby Some of that Pride, and Security, and Worlidiness, and Incompassion, (beside sundry other Corruptions) that abound in us.
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When we for drinking in iniquity like water, had deserved to drink off the cup of fury to the bottom, dregs and all, he maketh us but sip a little overly of the very brim. And when he might in justice lash us with Scorpions, he doth but scourge us with rushes. The Lord promised his people, Ier. 30. that though he could not in justice,
When we for drinking in iniquity like water, had deserved to drink off the cup of fury to the bottom, dregs and all, he makes us but sip a little overly of the very brim. And when he might in Justice lash us with Scorpions, he does but scourge us with Rushes. The Lord promised his people, Jeremiah 30. that though he could not in Justice,
And he did indeed according to his promise: they found his faithfulness therein, and acknowledged it; (— seeing that our God hath punished less than our iniquities deserve, Ezra. 9.) Iacob confessed that he was less than the least of Gods mercies: and we must confess, that we are more than the greatest of his corrections.
And he did indeed according to his promise: they found his faithfulness therein, and acknowledged it; (— seeing that our God hath punished less than our iniquities deserve, Ezra. 9.) Iacob confessed that he was less than the least of God's Mercies: and we must confess, that we Are more than the greatest of his corrections.
32. Secondly, he proportioneth our sufferings to our strength. As a discreet Physician considereth, as well as the malignity of the disease, the strength of the Patient:
32. Secondly, he proportioneth our sufferings to our strength. As a discreet physician Considereth, as well as the malignity of the disease, the strength of the Patient:
and prescribeth for him accordingly, both for the ingredients, and dose. Abraham, and Iob, and David, and St. Paul, the Lord put them to great Trials: because he had endowed them with great strength. But as for most of us, God is careful to lay but common troubles upon us;
and prescribeth for him accordingly, both for the ingredients, and dose. Abraham, and Job, and David, and Saint Paul, the Lord put them to great Trials: Because he had endowed them with great strength. But as for most of us, God is careful to lay but Common Troubles upon us;
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because we have no more but common strength: as Iacob had a good care not to over-drive the weaker cattel. If he shall hereafter think good to send such a messenger of Satan against us,
Because we have no more but Common strength: as Iacob had a good care not to overdrive the Weaker cattle. If he shall hereafter think good to send such a Messenger of Satan against us,
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doubtless if we be his friends, and do but seek to him for it, he will give us such an addition of strength and grace, as shall be sufficient for our safety.
doubtless if we be his Friends, and do but seek to him for it, he will give us such an addition of strength and grace, as shall be sufficient for our safety.
The Apostle both observeth God's thus dealing with us, and imputeth it also to his faithfulness, 1 Cor. 10. God is faithful, who will not suffer you to be tempted above what you are able. Either Cain said not truly;
The Apostle both observeth God's thus dealing with us, and imputeth it also to his faithfulness, 1 Cor. 10. God is faithful, who will not suffer you to be tempted above what you Are able. Either Cain said not truly;
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God is not so hard a Master to us; (for all we are so slack and untoward in our service ) as either to require that of us which he will not enable us to do, or lay that upon us which he will not enable us to bear: if we will but lay our hands and our shoulders thereunto,
God is not so hard a Master to us; (for all we Are so slack and untoward in our service) as either to require that of us which he will not enable us to do, or lay that upon us which he will not enable us to bear: if we will but lay our hands and our shoulders thereunto,
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though not perhaps always such comforts as they desire, yet ever such as he knoweth and they find to be both meet and sufficient. Spiritual comforts first; and they are the chiefest:
though not perhaps always such comforts as they desire, yet ever such as he Knoweth and they find to be both meet and sufficient. Spiritual comforts First; and they Are the chiefest:
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These put more true joy into the heart, than the want of Corn, or Wine, or Oyl, or any outward thing, can sorrow; And by these our inner man is so renewed and strengthened, that yet we faint not, whatsoever becometh of our outward man; no, not though it should perish. David had troubles, multitude of troubles, troubles that touched him at the very heart: but the comforts of God in his soul gave him more refreshing than all those troubles could work him vexation, Psal. 94. And St. Paul found, that still as his sufferings encreased, his comforts had withal such a proportionable rise, that where those abounded, these did rather superabound, 2 Cor. 1. 34. These inward comforts are sufficient even alone.
These put more true joy into the heart, than the want of Corn, or Wine, or Oil, or any outward thing, can sorrow; And by these our inner man is so renewed and strengthened, that yet we faint not, whatsoever Becometh of our outward man; no, not though it should perish. David had Troubles, multitude of Troubles, Troubles that touched him At the very heart: but the comforts of God in his soul gave him more refreshing than all those Troubles could work him vexation, Psalm 94. And Saint Paul found, that still as his sufferings increased, his comforts had withal such a proportionable rise, that where those abounded, these did rather superabound, 2 Cor. 1. 34. These inward comforts Are sufficient even alone.
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Yet God knoweth our frame so well, and so far tendereth our weakness, that he doth also afford us such outward comforts, as he seeth convenient for us.
Yet God Knoweth our frame so well, and so Far tendereth our weakness, that he does also afford us such outward comforts, as he sees convenient for us.
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but yet such as by his mercy giveth us mighty refreshing. For as any little affliction, scarce considerable in it self, is yet able to work us much sorrow, if God mean to make a rod of it:
but yet such as by his mercy gives us mighty refreshing. For as any little affliction, scarce considerable in it self, is yet able to work us much sorrow, if God mean to make a rod of it:
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and a great comfort to him, in 2 Cor. 7. He was much distressed, it seemeth, at that time with fightings without, and fears within; insomuch as he was troubled on every side, and his flesh had no rest; at the fifth verse there.
and a great Comfort to him, in 2 Cor. 7. He was much distressed, it seems, At that time with fightings without, and fears within; insomuch as he was troubled on every side, and his Flesh had no rest; At the fifth verse there.
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Nevertheless, saith he, God that comforteth those that are cast down, comforted us by the coming of Titus, at vers. 6. 35. Thirdly, God manifesteth his love and faithfulness to his children in their troubles, by the issues, that he giveth out of them; Deliverance, and Honour. Deliverance first.
Nevertheless, Says he, God that comforts those that Are cast down, comforted us by the coming of Titus, At vers. 6. 35. Thirdly, God manifesteth his love and faithfulness to his children in their Troubles, by the issues, that he gives out of them; Deliverance, and Honour. Deliverance First.
] I am to begin with the Extension: of which only at this time; And first and chiefly in respect of the things, NONLATINALPHABET — All things are lawful.
] I am to begin with the Extension: of which only At this time; And First and chiefly in respect of the things, — All things Are lawful.
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( Many, or great, are the troubles of the Righteous, but the Lord delivereth them out of all, Psal. 34.) And he delivereth him safe and sound, many times without the breaking of a bone, yea, sometimes without so much as the loss of a hair of his head.
(Many, or great, Are the Troubles of the Righteous, but the Lord Delivereth them out of all, Psalm 34.) And he Delivereth him safe and found, many times without the breaking of a bone, yea, sometime without so much as the loss of a hair of his head.
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so are the Saints of God more glorious after their great afflictions; their graces ever more resplendent, and many times even their outward estate also more honourable. We may see in the examples of Ioseph, of Iob, of David himself,
so Are the Saints of God more glorious After their great afflictions; their graces ever more resplendent, and many times even their outward estate also more honourable. We may see in the Examples of Ioseph, of Job, of David himself,
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never any issues so honourable as his, NONLATINALPHABET God hath highly exalted him, and given him a name above every name, that at the name of Iesus every knee should bow,
never any issues so honourable as his, God hath highly exalted him, and given him a name above every name, that At the name of Iesus every knee should bow,
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as out of very faithfulness he doth cause us to be troubled, so will he out of the very same faithfulness give an honourable issue also to all our troubles; if we cleave unto him by stedfast faith and constant obedience: possibly in this life,
as out of very faithfulness he does cause us to be troubled, so will he out of the very same faithfulness give an honourable issue also to all our Troubles; if we cleave unto him by steadfast faith and constant Obedience: possibly in this life,
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He extendeth our Liberty in the Power, but restraineth it in the Use. Would you know what a large power God hath permitted unto you in indifferent things; and what may be done ex plenitudine potestatis, and without scruple of conscience? For that you have, Omnia licent, All things are lawful.
He extendeth our Liberty in the Power, but restraineth it in the Use. Would you know what a large power God hath permitted unto you in indifferent things; and what may be done ex Plenitude potestatis, and without scruple of conscience? For that you have, Omnia licent, All things Are lawful.
But would you know withal with what caution you ought to use that power; and what at all times is fit to be done ex intuitu charitatis, and for the avoiding of offence? You have for that too, Non omnia expediunt, All things are not expedient, All things edifie not.
But would you know withal with what caution you ought to use that power; and what At all times is fit to be done ex intuitu charitatis, and for the avoiding of offence? You have for that too, Non omnia expediunt, All things Are not expedient, All things edify not.
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we shall neither betray our Christian Liberty, nor abuse it. 2. In the words themselves are apparently observable, concerning that Liberty, two things:
we shall neither betray our Christian Liberty, nor abuse it. 2. In the words themselves Are apparently observable, Concerning that Liberty, two things:
resolveth it in effect, as if he had said, No, it is not lawful. St. Peter saith, the wicked Sodomites vexed the righteous soul of Lot daily with their unlawful deeds. And who (that hearkneth to the holy Law of God, or but to the dictates of natural conscience ) will not acknowledge Blasphemy, Idolatry, Sacriledge, Perjury, Oppression, Incest, Parricide, Treason, &c. to be things altogether unlawful? And doth St. Paul now dissent so far from the judgement of his Master, of his Fellow-Apostle, of the whole world besides,
resolves it in Effect, as if he had said, No, it is not lawful. Saint Peter Says, the wicked Sodomites vexed the righteous soul of Lot daily with their unlawful Deeds. And who (that harkeneth to the holy Law of God, or but to the dictates of natural conscience) will not acknowledge Blasphemy, Idolatry, Sacrilege, Perjury, Oppression, Incest, Parricide, Treason, etc. to be things altogether unlawful? And does Saint Paul now dissent so Far from the judgement of his Master, of his Fellow-Apostle, of the Whole world beside,
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Now the Apostle, by mentioning Expediency in the Text, giveth us clearly to understand, that by All things he intendeth all such things only, whose Expediency or Inexpediency are meet to be taken into consideration:
Now the Apostle, by mentioning Expediency in the Text, gives us clearly to understand, that by All things he intends all such things only, whose Expediency or Inexpediency Are meet to be taken into consideration:
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For things absolutely necessary, (although it may truly be said of them, that they also are lawful ) yet are they quite beside the Apostles intention in this place.
For things absolutely necessary, (although it may truly be said of them, that they also Are lawful) yet Are they quite beside the Apostles intention in this place.
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And on the other side things absolutely forbidden, such as those before mentioned, and sundry others, are of themselves utterly unlawful, and may not in any case be done, seem they never so expedient: for I may not do any evil, for any good that may ensue thereof.
And on the other side things absolutely forbidden, such as those before mentioned, and sundry Others, Are of themselves utterly unlawful, and may not in any case be done, seem they never so expedient: for I may not do any evil, for any good that may ensue thereof.
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But then there are NONLATINALPHABET (as they call them) things of a middle nature, that are neither absolutely commanded, nor absolutely forbidden; but are left to every mans choice either to do,
But then there Are (as they call them) things of a middle nature, that Are neither absolutely commanded, nor absolutely forbidden; but Are left to every men choice either to do,
Indifferent things. Of these the Apostle speaketh freely, and universally, and without exception, that they are all lawful. NONLATINALPHABET, saith St. Chrysostome; and de medio genere rerum, others;
Indifferent things. Of these the Apostle speaks freely, and universally, and without exception, that they Are all lawful., Says Saint Chrysostom; and de medio genere rerum, Others;
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Every action or thing whatsoever, that cannot by just and logical deduction, either from the light of Nature, or from the written Word of God, be shewn to be either absolutely necessary, or simply unlawful; I say, every such action or thing is in its own nature indifferent;
Every actium or thing whatsoever, that cannot by just and logical deduction, either from the Light of Nature, or from the written Word of God, be shown to be either absolutely necessary, or simply unlawful; I say, every such actium or thing is in its own nature indifferent;
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He repeateth it there twice, as he doth also here ( All things are lawful, and again, All things are lawful: ) no doubt of purpose that we should take the more notice of it.
He repeateth it there twice, as he does also Here (All things Are lawful, and again, All things Are lawful:) no doubt of purpose that we should take the more notice of it.
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To Timothy lastly, (for I quote but such places only as have The note of Universality expressed) Every creature of God is good, and nothing to be refused.
To Timothy lastly, (for I quote but such places only as have The note of Universality expressed) Every creature of God is good, and nothing to be refused.
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7. From all which places it is evident, that we have a free and universal liberty allowed us by our gracious Lord and Master to every Creature in the World.
7. From all which places it is evident, that we have a free and universal liberty allowed us by our gracious Lord and Master to every Creature in the World.
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or whatsoever benefit or improvement we can raise out of any such their faculties, or properties by any our art, skill, or industry, we may serve our selves of them both for our necessity and comfort: provided ever, that we keep our selves within the bounds of sobriety, charity, and other requisite conditions. And then it will also follow farther,
or whatsoever benefit or improvement we can raise out of any such their faculties, or properties by any our art, skill, or industry, we may serve our selves of them both for our necessity and Comfort: provided ever, that we keep our selves within the bounds of sobriety, charity, and other requisite conditions. And then it will also follow farther,
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and no less certainly ( our selves being in the number of those creatures) that we have the like liberty to exercise all those several faculties, abilities, and endowments, whether of soul, or body, or outward things, which it hath pleased God to allot us:
and no less Certainly (our selves being in the number of those creatures) that we have the like liberty to exercise all those several faculties, abilities, and endowments, whither of soul, or body, or outward things, which it hath pleased God to allot us:
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and consequently to build, and plant, and alter; to buy and sell, and exchange; to obey Laws, to observe Rites, and Fashions, and Customs; to use Recreations, and generally to perform all the actions of common life, as occasions shall require;
and consequently to built, and plant, and altar; to buy and fell, and exchange; to obey Laws, to observe Rites, and Fashions, and Customs; to use Recreations, and generally to perform all the actions of Common life, as occasions shall require;
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as it is constantly taught by this blessed Apostle; who either impose any of those things as necessary, or else condemn any of them as unlawful, which it was the gracious pleasure of our good God, to leave free, arbitrary, and indifferent. Both extreams are superstitious; both derogatory to the honour of God,
as it is constantly taught by this blessed Apostle; who either impose any of those things as necessary, or Else condemn any of them as unlawful, which it was the gracious pleasure of our good God, to leave free, arbitrary, and indifferent. Both extremes Are superstitious; both derogatory to the honour of God,
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both strong symptoms of that great pride that cleaveth to the spirit of corrupt man, in daring to piece out the holy Word of God, by tacking thereunto his own devices.
both strong symptoms of that great pride that cleaveth to the Spirit of corrupt man, in daring to piece out the holy Word of God, by tacking thereunto his own devices.
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9. Extreamly faulty this way, especially in the former branch, in laying a necessity where there should not, are they of the Romish party. For after that the Bishops of Rome had begun, by the advantages of the times, to lift themselves towards that superlative height of greatness, whereto at length they attained;
9. Extremely faulty this Way, especially in the former branch, in laying a necessity where there should not, Are they of the Romish party. For After that the Bishops of Room had begun, by the advantages of the times, to lift themselves towards that superlative height of greatness, whereto At length they attained;
they began withal, for the better support of that greatness, to exercise a grievous tyranny over the consciences of men, by obtruding upon them their own inventions, both in points of faith and manners; and those to be received, believed and obeyed ▪ under pain of damnation: whereby they became the Authors, and still are the Continuers, of the widest Schism, that ever was in the Church of Christ, from the very first infancy thereof.
they began withal, for the better support of that greatness, to exercise a grievous tyranny over the Consciences of men, by obtruding upon them their own Inventions, both in points of faith and manners; and those to be received, believed and obeyed ▪ under pain of damnation: whereby they became the Authors, and still Are the Continuers, of the Widest Schism, that ever was in the Church of christ, from the very First infancy thereof.
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and that in the very same fault, (I mean as to the general of Superstition; ) though quite on the other hand, and upon quite different grounds: for they offend more in the latter branch, in laying an unlawfulness where they should not.
and that in the very same fault, (I mean as to the general of Superstition;) though quite on the other hand, and upon quite different grounds: for they offend more in the latter branch, in laying an unlawfulness where they should not.
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because professedly abhorring all communion with us, I presume none of them will hear; and then what booteth it to speak? There be others, who for that they live in the same visible communion with us, do even therefore deserve far better respect from us than either of the former;
Because professedly abhorring all communion with us, I presume none of them will hear; and then what boots it to speak? There be Others, who for that they live in the same visible communion with us, do even Therefore deserve Far better respect from us than either of the former;
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Who yet by their unnecessary and unwarrantable strictness in sundry particulars, and by casting impurity upon many things both of Ecclesiastical and civil usage, which are not in their own nature, unlawful, though some of them (I doubt not) in their practice much abused, have done,
Who yet by their unnecessary and unwarrantable strictness in sundry particulars, and by casting impurity upon many things both of Ecclesiastical and civil usage, which Are not in their own nature, unlawful, though Some of them (I doubt not) in their practice much abused, have done,
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For as in Civil Judicatories, the Iudge that should make no more ado, but presently adjudge to death all such persons as should be brought before him, upon light surmises and slender presumptions, without any due enquiry into the cause, or expecting clearer evidence, must needs pass many an unjust Sentence, and be in great jeopardy at some time or other of shedding innocent blood: so he that is very forward,
For as in Civil Judges, the Judge that should make no more ado, but presently adjudge to death all such Persons as should be brought before him, upon Light surmises and slender presumptions, without any due enquiry into the cause, or expecting clearer evidence, must needs pass many an unjust Sentence, and be in great jeopardy At Some time or other of shedding innocent blood: so he that is very forward,
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and to pronounce it unlawful; can hardly avoid the falling oftentimes into Error, and sometimes into Uncharitableness. Pilate, though he did Iesus much wrong afterward,
and to pronounce it unlawful; can hardly avoid the falling oftentimes into Error, and sometime into Uncharitableness. Pilate, though he did Iesus much wrong afterwards,
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The Prophet Isaiah, to shew the righteousness and equity of Christ in the exercise of his Kingly Office, describeth it thus, Isa. 11. He shall not judge after the sight of his eyes,
The Prophet Isaiah, to show the righteousness and equity of christ in the exercise of his Kingly Office, Describeth it thus, Isaiah 11. He shall not judge After the sighed of his eyes,
Implying that where there is had a just regard of righteousness and equity, there will be had also a due care not to proceed NONLATINALPHABET, according to our first apprehension of things,
Implying that where there is had a just regard of righteousness and equity, there will be had also a due care not to proceed, according to our First apprehension of things,
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Iudge not according to the outward appearance, but judge righteous Judgment, Ioh. 7. 12. All this will easily be granted, may some say, where the case is plain.
Judge not according to the outward appearance, but judge righteous Judgement, John 7. 12. All this will Easily be granted, may Some say, where the case is plain.
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Is it not, at leastwise in that case, better to suspect it may be unlawful, than to presume it to be lawful? For in doubtful cases via tutior, it is best ever to take the safer way. Now because there is in most men a wondrous aptness to stretch their liberty to the utmost extent, many times even to a licentiousness; and so there may be more danger in the enlargement, than there can be in the restraint of our liberty: it seemeth therefore to be the safer error, in doubtful cases to judge the things unlawful, say that should prove an error; rather than to allow them lawful, and yet that prove an error.
Is it not, At leastwise in that case, better to suspect it may be unlawful, than to presume it to be lawful? For in doubtful cases via tutior, it is best ever to take the safer Way. Now Because there is in most men a wondrous aptness to stretch their liberty to the utmost extent, many times even to a licentiousness; and so there may be more danger in the enlargement, than there can be in the restraint of our liberty: it seems Therefore to be the safer error, in doubtful cases to judge the things unlawful, say that should prove an error; rather than to allow them lawful, and yet that prove an error.
13. True it is, that in hypothesi, and in point of practice, and in things not enjoyned by Superiour Authority, either Divine or Humane; it is the saferway (if we have any doubts that trouble us) to forbear the doing of them,
13. True it is, that in Hypothesis, and in point of practice, and in things not enjoined by Superior authority, either Divine or Humane; it is the saferway (if we have any doubts that trouble us) to forbear the doing of them,
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if any man should doubt of the lawfulness of playing at Cards, or of Dancing either single or mixt, (although I know no just cause why any man should doubt of either, severed from the abuses and accidental consequents; ) yet if any man shall think he hath just cause so todo:
if any man should doubt of the lawfulness of playing At Cards, or of Dancing either single or mixed, (although I know no just cause why any man should doubt of either, severed from the Abuses and accidental consequents;) yet if any man shall think he hath just cause so todo:
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that man ought by all means to forbear such playing or dancing, till he can be satisfied in his own mind, that he may lawfully use the same. The Apostle hath clearly resolved the case, Rom. 14. that be the thing what it can be in it self, yet his very doubting maketh it unlawful to him, so long as he remaineth doubtful: because it cannot be of faith; and whatsoever is not of faith is sin. Thus far therefore the former allegation may hold good;
that man ought by all means to forbear such playing or dancing, till he can be satisfied in his own mind, that he may lawfully use the same. The Apostle hath clearly resolved the case, Rom. 14. that be the thing what it can be in it self, yet his very doubting makes it unlawful to him, so long as he remains doubtful: Because it cannot be of faith; and whatsoever is not of faith is since. Thus Far Therefore the former allegation may hold good;
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so long as we consider things but in hypothesi; that is to say, only so far forth as concerneth our own particular in point of practice: that in these doubtful cases, it is safer to be too scrupulous than too adventurous.
so long as we Consider things but in Hypothesis; that is to say, only so Far forth as concerns our own particular in point of practice: that in these doubtful cases, it is safer to be too scrupulous than too adventurous.
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14. But then, if we will speak of things in thesi (that is to say, taken in their general nature, and considered in themselves, and as they stand devested of all circumstances: ) and in point of judgment, so as to give a positive and determinate Sentence either with them, or against them:
14. But then, if we will speak of things in Thessia (that is to say, taken in their general nature, and considered in themselves, and as they stand devested of all Circumstances:) and in point of judgement, so as to give a positive and determinate Sentence either with them, or against them:
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For in bivio dextra: in doubtful cases, it is safer erring the more charitable way. As a Iudge upon the Bench had better acquit ten Malefactors if there be no full proof brought against them,
For in Bivio dextra: in doubtful cases, it is safer erring the more charitable Way. As a Judge upon the Bench had better acquit ten Malefactors if there be no full proof brought against them,
and it is sufficient for the acquitting of any man in foro externo, that there is nothing of moment proved against him: (for in the construction of the Law every man is presumed to be an honest man, till he be proved otherwise:) But to the condemning of a man there is more requisite than so:
and it is sufficient for the acquitting of any man in foro externo, that there is nothing of moment proved against him: (for in the construction of the Law every man is presumed to be an honest man, till he be proved otherwise:) But to the condemning of a man there is more requisite than so:
but there must be a clear and full evidence, especially if the trial concern life. So in these moral trials also in foro interno, when enquiry is made into the lawfulness, or unlawfulness of Humane Acts in their several kinds:
but there must be a clear and full evidence, especially if the trial concern life. So in these moral trials also in foro interno, when enquiry is made into the lawfulness, or unlawfulness of Humane Acts in their several Kinds:
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it is sufficient to warrant any Act in the kind to be lawful, that there can be nothing produced from Scripture or sound Reason to prove it unlawful. For so much the words of my Text do manifestly import, All things are lawful for me.
it is sufficient to warrant any Act in the kind to be lawful, that there can be nothing produced from Scripture or found Reason to prove it unlawful. For so much the words of my Text do manifestly import, All things Are lawful for me.
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But to condemn any act as simply and utterly unlawful in the kind; remote consequences and weak deductions from Scripture-Text should not serve the turn:
But to condemn any act as simply and utterly unlawful in the kind; remote consequences and weak deductions from Scripture-text should not serve the turn:
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But it is requisite that the unlawfulness thereof should be sufficiently demonstrated, either from express and undeniable testimony of Scripture, or from the clear light of natural reason; or at leastwise from some Conclusions, properly, directly, and evidently deduced therefrom.
But it is requisite that the unlawfulness thereof should be sufficiently demonstrated, either from express and undeniable testimony of Scripture, or from the clear Light of natural reason; or At leastwise from Some Conclusions, properly, directly, and evidently deduced therefrom.
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And I doubt not, but any of us, that is any-whit-like acquainted with the wretched deceitfulness of mans heart, may easily conclude how hard a thing it is (if at all possible) not to think somewhat hardly of those men, that take the liberty to do such things as we judge unlawful. As for example:
And I doubt not, but any of us, that is any-whit-like acquainted with the wretched deceitfulness of men heart, may Easily conclude how hard a thing it is (if At all possible) not to think somewhat hardly of those men, that take the liberty to do such things as we judge unlawful. As for Exampl:
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or even moderate recreations on the Lords day, to be greivous prophanations of the Sabbath; how can we chuse but judg those men that use them to be grievous prophaners of Gods Sabbath? And if such our judgment concerning the things should after prove to be erroneous: then can it not be avoided,
or even moderate recreations on the lords day, to be grievous profanations of the Sabbath; how can we choose but judge those men that use them to be grievous profaners of God's Sabbath? And if such our judgement Concerning the things should After prove to be erroneous: then can it not be avoided,
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16. Secondly, this mis-judging of things filleth the world with endless niceties and disputes; to the great disturbance of the Churches peace, which to every good man ought to be precious.
16. Secondly, this Misjudging of things fills the world with endless niceties and disputes; to the great disturbance of the Churches peace, which to every good man ought to be precious.
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and instead of destroying the old, begetteth new ones: whiles they that are in the wrong out of obstinacy will not, and they that stand for the truth out of conscience dare not, may not yield; and so still the War goeth on.
and instead of destroying the old, begetteth new ones: while they that Are in the wrong out of obstinacy will not, and they that stand for the truth out of conscience Dare not, may not yield; and so still the War Goes on.
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17. And as to the publick peace of the Church, so is there also thirdly by this means great prejudice done to the peace and tranquility of private mens consciences: when by the peremptory Dostrines of some strict and rigid Masters, the souls of many a well-meaning man are miserably disquieted with a thousand unnecessary scruples, and driven sometimes into very woful perplexities. Surely it can be no light matter,
17. And as to the public peace of the Church, so is there also Thirdly by this means great prejudice done to the peace and tranquillity of private men's Consciences: when by the peremptory Dostrines of Some strict and rigid Masters, the Souls of many a well-meaning man Are miserably disquieted with a thousand unnecessary scruples, and driven sometime into very woeful perplexities. Surely it can be no Light matter,
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thus to lay heavy burdens upon other mens shoulders, and to cast a snare upon their consciences, by making the narrow way to heaven narrower than ever God meant it.
thus to lay heavy burdens upon other men's shoulders, and to cast a snare upon their Consciences, by making the narrow Way to heaven narrower than ever God meant it.
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both in their Affections, and Subjection. For when they shall see cause to exercise over us that power that God hath left them in indifferent things, by commanding such or such things to be done;
both in their Affections, and Subjection. For when they shall see cause to exercise over us that power that God hath left them in indifferent things, by commanding such or such things to be done;
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if now we in our own thoughts have already prejudged any of the things so commanded to be unlawful; it cannot be but our hearts will be sowred towards our Superiours, in whom we ought to rejoyce:
if now we in our own thoughts have already prejudged any of the things so commanded to be unlawful; it cannot be but our hearts will be soured towards our Superiors, in whom we ought to rejoice:
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19. And then (as ever one evil bringeth on another) since it is against all reason that our Error should deprive our Superiours of that right they have to our obedience, (for why should any man reap or challenge benefit from his own act? ) we do by this means fifthly exasperate those that are in authority,
19. And then (as ever one evil brings on Another) since it is against all reason that our Error should deprive our Superiors of that right they have to our Obedience, (for why should any man reap or challenge benefit from his own act?) we do by this means fifthly exasperate those that Are in Authority,
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All power we know, whether Natural or Civil, striveth to maintain it self at the height, for the better preserving of it self: the Natural from decay; and the Civil from contempt.
All power we know, whither Natural or Civil, striveth to maintain it self At the height, for the better preserving of it self: the Natural from decay; and the Civil from contempt.
When we therefore withdraw from the higher powers our due obedience, what do we other than pull upon our selves their just displeasure; and put into their hands the opportunity (if they shall but be as ready to take it,
When we Therefore withdraw from the higher Powers our due Obedience, what do we other than pull upon our selves their just displeasure; and put into their hands the opportunity (if they shall but be as ready to take it,
as we are to give it) rather to extend their power. Whereby if we suffer in the conclusion, (as not unlike we may; ( a ) NONLATINALPHABET —) whom may we thank for it but our selves?
as we Are to give it) rather to extend their power. Whereby if we suffer in the conclusion, (as not unlike we may; (a) —) whom may we thank for it but our selves?
20. Sixthly, by this means we cast our selves upon such sufferings, as (the cause being naught) we can have no sound comfort in. Causa, non passio, we know:
20. Sixthly, by this means we cast our selves upon such sufferings, as (the cause being nought) we can have no found Comfort in. Causa, non passio, we know:
21. Seventhly, hereby we expose not our selves only (which yet is something;) but sometimes also (which is a far greater matter) the whole Reformed Religion by our default, to the insolent jeers of Atheists, and Papists, and other prophane and scornful spirits.
21. Seventhly, hereby we expose not our selves only (which yet is something;) but sometime also (which is a Far greater matter) the Whole Reformed Religion by our default, to the insolent jeers of Atheists, and Papists, and other profane and scornful spirits.
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For men that have Wit enough, and to spare, but no more Religion than will serve to keep them out of the reach of the Laws; when they see such men as pretend most to holiness to run into such extravagant opinions and practices, as in the judgment of any understanding man are manifestly ridiculous: they cannot hold but their Wits will be working;
For men that have Wit enough, and to spare, but no more Religion than will serve to keep them out of the reach of the Laws; when they see such men as pretend most to holiness to run into such extravagant opinions and practices, as in the judgement of any understanding man Are manifestly ridiculous: they cannot hold but their Wits will be working;
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Even as the Stoicks of old, though they stood mainly for vertue; yet because they did it in such an uncouth and rigid way, as seemed to be repugnant not only to the manners of men, but almost to common sense also:
Even as the Stoics of old, though they stood mainly for virtue; yet Because they did it in such an uncouth and rigid Way, as seemed to be repugnant not only to the manners of men, but almost to Common sense also:
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they gave occasion to the Wits of those times, under a colour of making themselves merry with the Paradoxes of the Stoicks, to laugh even true vertue it self out of countenance.
they gave occasion to the Wits of those times, under a colour of making themselves merry with the Paradoxes of the Stoics, to laugh even true virtue it self out of countenance.
we give great scandal to those of the Separation, to their farther confirming in that their unjust Schism. For why should these men, will they say, (and for ought I know;
we give great scandal to those of the Separation, to their farther confirming in that their unjust Schism. For why should these men, will they say, (and for ought I know;
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they speak but reason;) why should they who agree so well with us in our Principles, hold off from our Conclusions? Why do they yet hold communion with,
they speak but reason;) why should they who agree so well with us in our Principles, hold off from our Conclusions? Why do they yet hold communion with,
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or remain in the bosom of that Church, that imposeth such unlawful things upon them? How are they not guilty themselves of that luke-warm Laodicean temper, wherewith they so often,
or remain in the bosom of that Church, that Imposes such unlawful things upon them? How Are they not guilty themselves of that lukewarm Laodicean temper, wherewith they so often,
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and so deeply charge others? Why do they halt so shamefully between two opinions? if Baal be God, and the Ceremonies lawful: why do not they yield obedience, chearful obedience, to their Governours, so long as they command but lawful things? But if Baal be an Idol, and the Ceremonies unlawful, as they and we consent:
and so deeply charge Others? Why do they halt so shamefully between two opinions? if Baal be God, and the Ceremonies lawful: why do not they yield Obedience, cheerful Obedience, to their Governors, so long as they command but lawful things? But if Baal be an Idol, and the Ceremonies unlawful, as they and we consent:
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Why do they not either set them packing, or (if they cannot get that done) pack themselves away from them as fast as they can, either to Amsterdam, or to some other place? The Objection is so strong: that I must confess for my own part,
Why do they not either Set them packing, or (if they cannot get that done) pack themselves away from them as fast as they can, either to Amsterdam, or to Some other place? The Objection is so strong: that I must confess for my own part,
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If I could see cause to admit of those principles, whereon most of our Non-Conformers, and such as favour them, ground their dislike of our Church-Orders and Ceremonies, I should hold my self in all conscience bound (for any thing I yet ever read or heard to the contrary) to forsake the Church of England, and to fly out of Babylon, before I were many weeks older.
If I could see cause to admit of those principles, whereon most of our Non-Conformers, and such as favour them, ground their dislike of our Church orders and Ceremonies, I should hold my self in all conscience bound (for any thing I yet ever read or herd to the contrary) to forsake the Church of England, and to fly out of Babylon, before I were many weeks older.
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as from their true and proper cause: I cannot but earnestly beseech all such as are otherwise minded, in the bowels and in the name of the Lord Iesus Christ, and by all the love they bear to Gods ▪ holy truth, which they seem so much to stand for;
as from their true and proper cause: I cannot but earnestly beseech all such as Are otherwise minded, in the bowels and in the name of the Lord Iesus christ, and by all the love they bear to God's ▪ holy truth, which they seem so much to stand for;
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Aud as for those my brethren of the Clergy, that have most authority in the hearts of such as byass too much that way, (for they only may have some hope to prevail with them;
And as for those my brothers of the Clergy, that have most Authority in the hearts of such as bias too much that Way, (for they only may have Some hope to prevail with them;
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by giving their best diligence to inform the judgments of Gods people aright, as concerning the nature and use of indifferent things: and (as in love to their souls they are bound) that they would not humour them in these their pernicious errors, nor suffer them to continue therein for want of their rebuke, either in their publick teaching,
by giving their best diligence to inform the Judgments of God's people aright, as Concerning the nature and use of indifferent things: and (as in love to their Souls they Are bound) that they would not humour them in these their pernicious errors, nor suffer them to continue therein for want of their rebuke, either in their public teaching,
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24. But you will say, if these things were so, how should it then come to pass, that so many men, pretending to Godliness, (and thousands of them doubtless such as they pretend; for it were an uncharitable thing to charge them all with hypocrisie: ) should so often and so grievously offend this way? To omit those two more universal causes; Almighty God's Permission first, whose good pleasure it is,
24. But you will say, if these things were so, how should it then come to pass, that so many men, pretending to Godliness, (and thousands of them doubtless such as they pretend; for it were an uncharitable thing to charge them all with hypocrisy:) should so often and so grievously offend this Way? To omit those two more universal Causes; Almighty God's Permission First, whose good pleasure it is,
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for sundry wise and gracious ends, to exercise his Church, during her warfare here, with Heresies, and Schisms, and Scandals: And then the wiliness of Satan, who cunningly observeth,
for sundry wise and gracious ends, to exercise his Church, during her warfare Here, with Heresies, and Schisms, and Scandals: And then the wiliness of Satan, who cunningly observeth,
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Nor to insist upon sundry more particular causes: as namely, a natural proneness in all men to superstition: in many an affectation of singularity, to go beyond the ordinary sort of people in something or other;
Nor to insist upon sundry more particular Causes: as namely, a natural proneness in all men to Superstition: in many an affectation of singularity, to go beyond the ordinary sort of people in something or other;
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the difficulty of shunning one, without running into the contrary extreme; the great force of Education and Custom; besides manifold abuses, offences and provocations, arising from the carriage of others; and the rest:
the difficulty of shunning one, without running into the contrary extreme; the great force of Education and Custom; beside manifold Abuses, offences and provocations, arising from the carriage of Others; and the rest:
I shall note but these two only, as the two great fountains of Error, (to which also most of the other may be reduced) Ignorance and Partiality: from neither of which Gods dearest Servants and Children are in this life wholly exempted.
I shall note but these two only, as the two great fountains of Error, (to which also most of the other may be reduced) Ignorance and Partiality: from neither of which God's dearest Servants and Children Are in this life wholly exempted.
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25. Ignorance first is a fruitful mother of Errors. (Ye err, not knowing the Scriptures, Mat. 22.) Yet not so much Gross Ignorance neither: I mean not that.
25. Ignorance First is a fruitful mother of Errors. (You err, not knowing the Scriptures, Mathew 22.) Yet not so much Gross Ignorance neither: I mean not that.
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neither according to the appearance, nor yet righteous judgment. They only run on with the herd, and follow as they are led, be it right or wrong; and never trouble themselves farther.
neither according to the appearance, nor yet righteous judgement. They only run on with the heard, and follow as they Are led, be it right or wrong; and never trouble themselves farther.
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But by Ignorance I mean weakness of judgment, which consisteth in a disproportion between the affections, and the understanding: when a man is very earnest, but withall very shallow: readeth much and heareth much,
But by Ignorance I mean weakness of judgement, which Consisteth in a disproportion between the affections, and the understanding: when a man is very earnest, but withal very shallow: readeth much and hears much,
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nor to discern between a sound Argument and a captious Fallacy. And so for want of ability to examine the soundness and strength of those principles, from whence he fetcheth his Conclusions; he is easily carried away NONLATINALPHABET,
nor to discern between a found Argument and a captious Fallacy. And so for want of ability to examine the soundness and strength of those principles, from whence he Fetches his Conclusions; he is Easily carried away,
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as our Apostle elsewhere speaketh, with vain words, and empty arguments. As St. Augustine said of Donatus, Rationes irripuit, he catcheth hold of some reasons, (as wranglers will catch at a small thing, rather than yield from their opinions) quas consider antes, verisimiles esse potius quam veras invenimus;
as our Apostle elsewhere speaks, with vain words, and empty Arguments. As Saint Augustine said of Donatus, Rationes irripuit, he Catches hold of Some Reasons, (as wranglers will catch At a small thing, rather than yield from their opinions) quas Consider Aunts, verisimiles esse potius quam veras Invenimus;
26. And I dare say, whosoever shall peruse with a judicious and unpartial eye most of those Pamphlets, that in this daring age have been thrust into the World, against the Ceremonies of the Church, against Episcopal Government; (to pass by things of lesser regard and usefulness,
26. And I Dare say, whosoever shall peruse with a judicious and unpartial eye most of those Pamphlets, that in this daring age have been thrust into the World, against the Ceremonies of the Church, against Episcopal Government; (to pass by things of lesser regard and usefulness,
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and more open to exception and abuse, yet so far as I can understand, unjustly condemned as things utterly unlawful; such as are lusorious lots, dancing, Stage-plays, and some other things of like nature;) When he shall have drained out the bitter invectives, unmannerly jeers, petulant girding at those that are in authority, impertinent digressions, but above all those most bold and perverse wrestings of holy Scripture, wherewith such books are infinitely stuff'd;
and more open to exception and abuse, yet so Far as I can understand, unjustly condemned as things utterly unlawful; such as Are lusorious lots, dancing, Stageplays, and Some other things of like nature;) When he shall have drained out the bitter invectives, unmannerly jeers, petulant girding At those that Are in Authority, impertinent digressions, but above all those most bold and perverse wrestings of holy Scripture, wherewith such books Are infinitely stuffed;
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For when these great undertakers have snatcht up the bucklers as if they would make it good against all comers, that such and such things are utterly unlawful; and therefore ought in all reason and conscience, to bring ▪ such proofs as will come up to that conclusion: Quid dignum tanto? Very seldom shall you hear from them any other arguments,
For when these great undertakers have snatched up the bucklers as if they would make it good against all comers, that such and such things Are utterly unlawful; and Therefore ought in all reason and conscience, to bring ▪ such proofs as will come up to that conclusion: Quid dignum tanto? Very seldom shall you hear from them any other Arguments,
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As, that they are apt to give Scandal; that they carry with them an appearance of evil; that they are often occasions of sin; that they are not commanded in the Word; and such like.
As, that they Are apt to give Scandal; that they carry with them an appearance of evil; that they Are often occasions of since; that they Are not commanded in the Word; and such like.
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Which Objections, even where they are just, are not of force, (no not taken all together, much less any of them singly ) to prove a thing to be utterly unlawful. And yet are they glad many times rather than sit out, to play very small game, and to make use of Arguments yet weaker than these,
Which Objections, even where they Are just, Are not of force, (no not taken all together, much less any of them singly) to prove a thing to be utterly unlawful. And yet Are they glad many times rather than fit out, to play very small game, and to make use of Arguments yet Weaker than these,
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and such as will not reach so far as to prove a bare inexpediency. As, that they are invented by Heathens; that they have been abused in Popery; and other such like.
and such as will not reach so Far as to prove a bore inexpediency. As, that they Are invented by heathens; that they have been abused in Popery; and other such like.
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27. Marvel not therefore, if ▪ I charge them with Ignorance: although in their Writings some of them may shew much variety of reading, and other pieces of learning and knowledge. For if their knowledge were even much more than it is,
27. Marvel not Therefore, if ▪ I charge them with Ignorance: although in their Writings Some of them may show much variety of reading, and other Pieces of learning and knowledge. For if their knowledge were even much more than it is,
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and they might so far forth be ranked with those silly women our Apostle speaketh of, (for such disproportion is very incident to the weaker Sex) that are ever learning, but are never able to come to the knowledge of the truth.
and they might so Far forth be ranked with those silly women our Apostle speaks of, (for such disproportion is very incident to the Weaker Sex) that Are ever learning, but Are never able to come to the knowledge of the truth.
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And this kind of ignorance is evermore very troublesome; and hath been the raiser of most of those stirs, that so much disquiet either whole Churches, or particular Congregations: as the lame horse ever raiseth the most dust;
And this kind of ignorance is evermore very troublesome; and hath been the raiser of most of those stirs, that so much disquiet either Whole Churches, or particular Congregations: as the lame horse ever Raiseth the most dust;
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than those that have been somewhat towards the Law, or having some little smattering therein, think themselves for that a great deal wiser than the rest of their Neighbours? Although such busie spirits for the most part make it appear to the World before they have done, that they had but just so much Law, as would serve them to vex their neighbours withal in the mean time,
than those that have been somewhat towards the Law, or having Some little smattering therein, think themselves for that a great deal Wiser than the rest of their Neighbours? Although such busy spirits for the most part make it appear to the World before they have done, that they had but just so much Law, as would serve them to vex their neighbours withal in the mean time,
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as we use to say of it, that it is a good Servant, but an ill Master. A right zeal, grounded upon certain knowledge, and guided with godly discretion, like fire on the hearth, is very comfortable and serviceable:
as we use to say of it, that it is a good Servant, but an ill Master. A right zeal, grounded upon certain knowledge, and guided with godly discretion, like fire on the hearth, is very comfortable and serviceable:
28. So much for Ignorance, the first great Fountain of Error: the other is Partiality. And this is causa causarum: much of that ignorance and ill-governed zeal, from which so many other errors spring, doth it self spring from this corrupt Fountain of Partiality. Which maketh the Error so much the worse; and the judgment so much the more unrighteous. For where an Error proceedeth merely from weakness, though it cannot be therefore excused, much less ought to be therefore cherished; yet may it be even therefore pitied, horum simplicitas miserabilis — and the rather born with for a time.
28. So much for Ignorance, the First great Fountain of Error: the other is Partiality. And this is causa Causarum: much of that ignorance and ill-governed zeal, from which so many other errors spring, does it self spring from this corrupt Fountain of Partiality. Which makes the Error so much the Worse; and the judgement so much the more unrighteous. For where an Error Proceedeth merely from weakness, though it cannot be Therefore excused, much less ought to be Therefore cherished; yet may it be even Therefore pitied, horum simplicitas miserabilis — and the rather born with for a time.
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But if it shall once appear, that partiality runneth along with it, or especially that it proceedeth from partiality; this renders it odious both to God and Man. St. Paul therefore,
But if it shall once appear, that partiality Runneth along with it, or especially that it Proceedeth from partiality; this renders it odious both to God and Man. Saint Paul Therefore,
well knowing what mischiefs would come of it, if Church Governours in the administration of their weighty callings should be swayed with partial affections, either for or against any, layeth a great charge upon Timothy, whom he had ordained Bishop of Ephesus, and that with a most deep and solemn obtestation, by all means to beware of Partiality. ( I charge thee before God and the Lord Iesus Christ,
well knowing what mischiefs would come of it, if Church Governors in the administration of their weighty callings should be swayed with partial affections, either for or against any, Layeth a great charge upon Timothy, whom he had ordained Bishop of Ephesus, and that with a most deep and solemn obtestation, by all means to beware of Partiality. (I charge thee before God and the Lord Iesus christ,
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and the elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality, 1 Tim. 5.) 29. And reason good;
and the elect Angels, that thou observe these things, without preferring one before Another, doing nothing by partiality, 1 Tim. 5.) 29. And reason good;
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and you shall find partiality to bear no little sway, in most of the things that are done under the Sun. The truth is, we are all partial: and shall be as long as we live here, more or less.
and you shall find partiality to bear no little sway, in most of the things that Are done under the Sun. The truth is, we Are all partial: and shall be as long as we live Here, more or less.
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For Partiality is the Daughter of Pride and Hypocrisie: both which are as universally spread, and as deeply and inseparably rooted in our nature, as any other corruptions whatsoever.
For Partiality is the Daughter of Pride and Hypocrisy: both which Are as universally spread, and as deeply and inseparably rooted in our nature, as any other corruptions whatsoever.
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there are sundry other external causes of Partiality from without, which after it is bred, help to feed it and increase it. One whereof is the great force of Education and Custom; which commonly layeth such strong anticipations upon the judgment, that it is a matter of great difficulty to work out those first impressions afterwards by any strength of reason; or but so much as to bring us to suspect there can be any error in those things, whereto our ears have been so long enured.
there Are sundry other external Causes of Partiality from without, which After it is bred, help to feed it and increase it. One whereof is the great force of Education and Custom; which commonly Layeth such strong anticipations upon the judgement, that it is a matter of great difficulty to work out those First impressions afterwards by any strength of reason; or but so much as to bring us to suspect there can be any error in those things, whereto our ears have been so long enured.
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though perhaps of better worth and sounder judgment than the former, as to suspect every thing that cometh from them (especially if it do not sapere ad palatum ) be it laid down never so clearly, proved never so substantially. But I must omit both these, and the rest:
though perhaps of better worth and sounder judgement than the former, as to suspect every thing that comes from them (especially if it do not Sapere ad Palatum) be it laid down never so clearly, proved never so substantially. But I must omit both these, and the rest:
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and it belongeth also to this last mentioned branch of admiring mens persons. And that is, the great credit that is usually given to such Divines, as in their Expositions of the Commandments, or other Treatises concerning Cases of Conscience, have set a Non licet upon very many things,
and it belongeth also to this last mentioned branch of admiring men's Persons. And that is, the great credit that is usually given to such Divines, as in their Expositions of the commandments, or other Treatises Concerning Cases of Conscience, have Set a Non licet upon very many things,
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Yea, so corruptibly or slightly, is that useful part of Divinity handled by most that have travelled therein, either in the Romish or Reformed Churches; that scarce is to be found one just volume in that kind, able to give satisfaction to a Reader, that is both rational and conscientious, in sundry weighty points:
Yea, so corruptibly or slightly, is that useful part of Divinity handled by most that have traveled therein, either in the Romish or Reformed Churches; that scarce is to be found one just volume in that kind, able to give satisfaction to a Reader, that is both rational and conscientious, in sundry weighty points:
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to wit, the point of Christian Liberty, and the point of Christian Subjection. By means whereof, many of them that should teach others better, are many times themselves mis-taught: and so the blind leading the blind, both Teachers and People are plunged deep either in Superstition, or Disobedience, or both,
to wit, the point of Christian Liberty, and the point of Christian Subjection. By means whereof, many of them that should teach Others better, Are many times themselves mistaught: and so the blind leading the blind, both Teachers and People Are plunged deep either in Superstition, or Disobedience, or both,
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31. In this former clause of my Text, besides the things whereof we have hithereto spoken (NONLATINALPHABET, All things: ) the Apostle expressing of his own person NONLATINALPHABET not only all these lawful, but all lawful for me; though I will not press it much,
31. In this former clause of my Text, beside the things whereof we have hitherto spoken (, All things:) the Apostle expressing of his own person not only all these lawful, but all lawful for me; though I will not press it much,
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32. But to feign such a sence to these words, besides, that it seemeth apparently to offer force to the Text, it doth indeed quite overthrow the Apostles main purpose in this part of his discourse:
32. But to feign such a sense to these words, beside, that it seems apparently to offer force to the Text, it does indeed quite overthrow the Apostles main purpose in this part of his discourse:
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when they shall see it needful so to do, either for the avoiding of private scandal, or for the preservation of the publick peace. So that the Apostle certainly here intended to extend our liberty to the Creatures,
when they shall see it needful so to do, either for the avoiding of private scandal, or for the preservation of the public peace. So that the Apostle Certainly Here intended to extend our liberty to the Creatures,
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as far and wide, in respect of the persons, as of the things: as if he had said, All things are lawful for all men. The interlinear Gloss is right here, Quod sibi dicit licere, innuit & de aliis.
as Far and wide, in respect of the Persons, as of the things: as if he had said, All things Are lawful for all men. The interlinear Gloss is right Here, Quod sibi dicit licere, innuit & de Others.
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in framing objections, in putting cases, and the like, to make the instance personal, where the aim is general. As Rom. 3. If the truth of God have abounded through my lye unto his glory,
in framing objections, in putting cases, and the like, to make the instance personal, where the aim is general. As Rom. 3. If the truth of God have abounded through my lie unto his glory,
Or if we do, it must then be understood, as if the Apostle intended thereby, not to exclude others: (Thus All things are lawful for me, that is, for me rather than for some others:) but only to include himself;
Or if we do, it must then be understood, as if the Apostle intended thereby, not to exclude Others: (Thus All things Are lawful for me, that is, for me rather than for Some Others:) but only to include himself;
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but that notwithstanding he was set apart for the service of Christ in the work of the Ministry, he had still the same fulness of power and right that ever he had,
but that notwithstanding he was Set apart for the service of christ in the work of the Ministry, he had still the same fullness of power and right that ever he had,
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Am I not an Apostle? Am I not free? Have we not power to eat and drink as well as others? To lead about a Sister, a Wife as well as others? To forbear working as well as others? In the Chapter before this.
Am I not an Apostle? Am I not free? Have we not power to eat and drink as well as Others? To led about a Sister, a Wife as well as Others? To forbear working as well as Others? In the Chapter before this.
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34. I find not any where in Scripture, that the Priesthood of the Gospel doth render a man incapable of any thing, whereunto he hath either a natural, or civil liberty:
34. I find not any where in Scripture, that the Priesthood of the Gospel does render a man incapable of any thing, whereunto he hath either a natural, or civil liberty:
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I speak now only of lawfulness, which respecteth the things themselves only, considered in their own nature, and in the general, without relation either to the opinions and fashions of times and places, which is the measure of decency; or to such particular circumstances, as attend particular actions, which ought to be the measure of Expediency.
I speak now only of lawfulness, which respecteth the things themselves only, considered in their own nature, and in the general, without Relation either to the opinions and fashions of times and places, which is the measure of decency; or to such particular Circumstances, as attend particular actions, which ought to be the measure of Expediency.
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or to work journey-work in some mechanick or manual trade, as with a Mason, Carpenter, or Shoemaker: as things are now setled among us, no wise man can think it either decent or expedient. Yet that decency and expediency set aside, no man can truly say, that the doing of any of this is simply unlawful. For why might not an English Minister, if he were Prisoner in Turkey, to make an escape, disguise himself in such a habit as aforesaid;
or to work Journeywork in Some mechanic or manual trade, as with a Mason, Carpenter, or Shoemaker: as things Are now settled among us, no wise man can think it either decent or expedient. Yet that decency and expediency Set aside, no man can truly say, that the doing of any of this is simply unlawful. For why might not an English Minister, if he were Prisoner in Turkey, to make an escape, disguise himself in such a habit as aforesaid;
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as if either the state of Wedlock, or the exercise of Temporal Iurisdiction, were inconsistent with holy Orders. When the maintainers of either Opinion shall shew good Text for what they teach, the cause shall be yielded:
as if either the state of Wedlock, or the exercise of Temporal Jurisdiction, were inconsistent with holy Order. When the maintainers of either Opinion shall show good Text for what they teach, the cause shall be yielded:
if any man either from Rome, or elsewhere, nay, if an Angel from Heaven, should teach either of those things to be unlawful, and bring no better proof for it than yet hath been done, he must excuse me if I should not be very forward to believe him.
if any man either from Room, or elsewhere, nay, if an Angel from Heaven, should teach either of those things to be unlawful, and bring no better proof for it than yet hath been done, he must excuse me if I should not be very forward to believe him.
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36. Well, you see the Apostle here extendeth our liberty very far in indifferent things; without exception either of things or persons: All things lawful,
36. Well, you see the Apostle Here extendeth our liberty very Far in indifferent things; without exception either of things or Persons: All things lawful,
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and lawful for all men. In the asserting of which liberty, if in any thing I have spoken at this time, I may seem to any man to have set open a wide gap to carnal licentiousness: I must entreat at his hands one of these three things; and the request is but reasonable.
and lawful for all men. In the asserting of which liberty, if in any thing I have spoken At this time, I may seem to any man to have Set open a wide gap to carnal licentiousness: I must entreat At his hands one of these three things; and the request is but reasonable.
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Either First, that all prejudice and partiality laid aside, he would not judge NONLATINALPHABET, according to the appearance, but according to right and truth;
Either First, that all prejudice and partiality laid aside, he would not judge, according to the appearance, but according to right and truth;
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Or that Thirdly, he would at least-wise suspend his judgment, till I shall have handled the latter clauses of my Text also, wherein our liberty is restrained, as it is here extended. Then (which may be ere long,
Or that Thirdly, he would At leastwise suspend his judgement, till I shall have handled the latter clauses of my Text also, wherein our liberty is restrained, as it is Here extended. Then (which may be ere long,
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if God will) he shall possibly find the gap, if any such be, sufficiently stopped up again, to keep out all carnal licentiousness, and other abuse of Christian Liberty whatsoever.
if God will) he shall possibly find the gap, if any such be, sufficiently stopped up again, to keep out all carnal licentiousness, and other abuse of Christian Liberty whatsoever.
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In the mean time, and at all times, God grant us all to have a right judgment, and to keep a good conscience in all things. AD AULAM. Sermon XII. HAMPTON-COURT, JULY 26. 1640. 1 Cor. 10. 23. — But all things are not expedient — But all things edifie not.
In the mean time, and At all times, God grant us all to have a right judgement, and to keep a good conscience in all things. AD AULAM. Sermon XII. HAMPTON COURT, JULY 26. 1640. 1 Cor. 10. 23. — But all things Are not expedient — But all things edify not.
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THe former Clause of the Verse, here twice repeated ( All things are lawful for me ) containeth the Extension; as these latter Clauses do the Limitation of that Liberty that God hath left us to things of indifferent Nature.
THe former Clause of the Verse, Here twice repeated (All things Are lawful for me) Containeth the Extension; as these latter Clauses do the Limitation of that Liberty that God hath left us to things of indifferent Nature.
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From what I then delivered, (which I now repeat not) plain it was, that the Apostle extendeth our Liberty very far, without exception either of Things or Persons. All Things lawful,
From what I then Delivered, (which I now repeat not) plain it was, that the Apostle extendeth our Liberty very Far, without exception either of Things or Persons. All Things lawful,
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and lawful for all men. All the fear was, lest by so asserting our liberty, we might seem to set open a gap to carnal licentiousness. Although there be no great cause for it in respect of the thing it self;
and lawful for all men. All the Fear was, lest by so asserting our liberty, we might seem to Set open a gap to carnal licentiousness. Although there be no great cause for it in respect of the thing it self;
Where we shall find the gap ▪ (if any such were) sufficiently made up again, to keep out all carnal licentiousness, and other abuse of Christian Liberty whatsoever.
Where we shall find the gap ▪ (if any such were) sufficiently made up again, to keep out all carnal licentiousness, and other abuse of Christian Liberty whatsoever.
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Concerning which I shall comprehend all I have to say in three Observations ▪ grounded all upon the Text. First, That the Apostle establisheth the point of lawfulness, before he meddle with that of expediency. Secondly, That he requireth we should have an eye to the expediency also of the things we do, not resting upon their lawfulness alone.
Concerning which I shall comprehend all I have to say in three Observations ▪ grounded all upon the Text. First, That the Apostle Establisheth the point of lawfulness, before he meddle with that of expediency. Secondly, That he requires we should have an eye to the expediency also of the things we do, not resting upon their lawfulness alone.
3. And first, Expediency in St. Paul's method supposeth lawfulness. He taketh that for granted, that the thing is lawful; before he enter into any Enquiry whether it be expedient, yea, or no.
3. And First, Expediency in Saint Paul's method Supposeth lawfulness. He Takes that for granted, that the thing is lawful; before he enter into any Enquiry whither it be expedient, yea, or no.
for thence it will follow, that when the unlawfulness of any thing is once made sufficiently to appear, all farther enquiry into the expediency or inexpediency thereof must thenceforth utterly cease and determine.
for thence it will follow, that when the unlawfulness of any thing is once made sufficiently to appear, all farther enquiry into the expediency or inexpediency thereof must thenceforth utterly cease and determine.
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No conjuncture of Circumstances whatsoever, can make that expedient to be done at any time, that is of it self and in the kind unlawful. For a man to blaspheme the holy Name of God, to sacrifice to Idols, to give wrong sentence in Judgment, by his power to oppress those that are not able to withstand him, by subtilty to over-reach others in bargaining, to take up arms (offensive or defensive) against a lawful Sovereign: none of these and sundry other things of like nature, being all of them simply and de toto genere unlawful, may be done by any man, at any time, in any case, upon any colour or pretension whatsoever;
No conjuncture of circumstances whatsoever, can make that expedient to be done At any time, that is of it self and in the kind unlawful. For a man to Blaspheme the holy Name of God, to sacrifice to Idols, to give wrong sentence in Judgement, by his power to oppress those that Are not able to withstand him, by subtlety to overreach Others in bargaining, to take up arms (offensive or defensive) against a lawful Sovereign: none of these and sundry other things of like nature, being all of them simply and de toto genere unlawful, may be done by any man, At any time, in any case, upon any colour or pretension whatsoever;
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the express Command of God himself only excepted, as in the case of Abraham for sacrificing his Son. Not for the avoiding of scandal, not at the instance of any Friend, or command of any Power upon earth;
the express Command of God himself only excepted, as in the case of Abraham for sacrificing his Son. Not for the avoiding of scandal, not At the instance of any Friend, or command of any Power upon earth;
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and what the particular Occasion, I cannot now recal to mind) that having in a Consultation with some of his Cardinals proposed unto them the course himself had thought of,
and what the particular Occasion, I cannot now Recall to mind) that having in a Consultation with Some of his Cardinals proposed unto them the course himself had Thought of,
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when one of the Cardinals told him he might not go that way, because it was not according to Iustice; he made answer again, that though it might not be done per viam Iustitiae, yet it was to be done per viam Expedientiae. A distinction which it seemeth the High Priest of Rome had learn'd of his Predecessor at Ierusalem, the High-Priest Caiaphas, in a solemn consultation held there, Ioh. 11. There the chief Priests and Pharises call a Council; and the business was, what they should do with Iesus. If they should let him alone so, the people would all run after him because of his miracles: and then would the Romans (who did but wait for such an opportunity ) make that a pretence to invade their Country, and to destroy both their Religion and Nation. If they should take away his life, that were indeed a sure course;
when one of the Cardinals told him he might not go that Way, Because it was not according to justice; he made answer again, that though it might not be done per viam Iustitiae, yet it was to be done per viam Expedientiae. A distinction which it seems the High Priest of Room had learned of his Predecessor At Ierusalem, the High-Priest Caiaphas, in a solemn consultation held there, John 11. There the chief Priests and Pharisees call a Council; and the business was, what they should do with Iesus. If they should let him alone so, the people would all run After him Because of his Miracles: and then would the Roman (who did but wait for such an opportunity) make that a pretence to invade their Country, and to destroy both their Religion and nation. If they should take away his life, that were indeed a sure course;
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but Nicodemus had stammered them all, for that a good while before, in a former Council at Ierusalem, Ioh. 7. when he told them that they could not do it by Law; being they had nothing to lay to his charge that could touch his life. Up standeth Caiaphas then,
but Nicodemus had stammered them all, for that a good while before, in a former Council At Ierusalem, John 7. when he told them that they could not do it by Law; being they had nothing to lay to his charge that could touch his life. Up Stands Caiaphas then,
for the preserving of their Nation, and to prevent the incursions of the Romans. (You know nothing at all, saith he, nor consider that it is expedient for us, that one man should die for the People,
for the preserving of their nation, and to prevent the incursions of the Roman. (You know nothing At all, Says he, nor Consider that it is expedient for us, that one man should die for the People,
it is sure far safer for us to rest our judgments upon that never-failing Rule of St. Paul, Rom. 3. ( We may not do evil, that good may come thereof, than to follow them in their wild resolutions. But if we desire Examples rather;
it is sure Far safer for us to rest our Judgments upon that never-failing Rule of Saint Paul, Rom. 3. (We may not do evil, that good may come thereof, than to follow them in their wild resolutions. But if we desire Examples rather;
we cannot have for the purpose in one man, a more proper Example on the one side for our imitation, nor a more fearful Example on the other side for our admonition, than are those two so unlike Actions of David in the matter of Saul, and in the matter of Uriah.
we cannot have for the purpose in one man, a more proper Exampl on the one side for our imitation, nor a more fearful Exampl on the other side for our admonition, than Are those two so unlike Actions of David in the matter of Saul, and in the matter of Uriah.
Saul was his professed, his implacable Enemy; hunted him from place to place like a Partridge upon the mountains, set snares and traps for him in every corner to destroy him;
Saul was his professed, his implacable Enemy; hunted him from place to place like a Partridge upon the Mountains, Set snares and traps for him in every corner to destroy him;
and all this without cause. Nor was David ignorant of what God had promised, and Samuel had foretold, concerning the rending of the Kingdom from Saul, and setling it upon him;
and all this without cause. Nor was David ignorant of what God had promised, and Samuel had foretold, Concerning the rending of the Kingdom from Saul, and settling it upon him;
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besides the accomplishment of Gods promises, he might so provide for his own safety, quiet the distractions in the State, turn all the Forces against the common Enemy, advance Religion, in adding honourable Solemnities to the publick Worship, and settle the Kingdom in a more just, moderate and peaceable Government than now it was.
beside the accomplishment of God's promises, he might so provide for his own safety, quiet the distractions in the State, turn all the Forces against the Common Enemy, advance Religion, in adding honourable Solemnities to the public Worship, and settle the Kingdom in a more just, moderate and peaceable Government than now it was.
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Plausible inducements all, and probable: and his Captains and Servants about him did not forget to urge them, and to press the Expediency. But David rightly apprehended the thing it self, to offer violence to the Lord's anointed, to be utterly unlawful; and that was it that staid his hand.
Plausible inducements all, and probable: and his Captains and Servants about him did not forget to urge them, and to press the Expediency. But David rightly apprehended the thing it self, to offer violence to the Lord's anointed, to be utterly unlawful; and that was it that stayed his hand.
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and, who can stretch out his hand against the Lords Anointed and be guiltless? Thus is David in the matter of Saul, a worthy Example for our limitation.
and, who can stretch out his hand against the lords Anointed and be guiltless? Thus is David in the matter of Saul, a worthy Exampl for our limitation.
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when the Husband was abroad, and in his Service, and she proved with Child. If this should be fam'd abroad, it could not but tend much to the Kings Dishonour; yea,
when the Husband was abroad, and in his Service, and she proved with Child. If this should be famed abroad, it could not but tend much to the Kings Dishonour; yea,
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When he saw he could not bring his purpose to pass any other way, at last he entertaineth black Thoughts, and falleth upon a desperate resolution; to blear the eyes of the World, Uriah must die:
When he saw he could not bring his purpose to pass any other Way, At last he entertaineth black Thoughts, and falls upon a desperate resolution; to blear the eyes of the World, Uriah must die:
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A hard Case, to take away the Life of an innocent Person, a man of Renown, Valiant and Religious, whose Name stood in the List, enrolled among his chiefest Worthies; and that in a most base and treacherous fashion too, not without a great deal of daubing and hypocrisie withal. The Circumstances aggravate much.
A hard Case, to take away the Life of an innocent Person, a man of Renown, Valiant and Religious, whose Name stood in the List, enrolled among his chiefest Worthies; and that in a most base and treacherous fashion too, not without a great deal of daubing and hypocrisy withal. The circumstances aggravate much.
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No doubt David's Heart, that was so ready to smite him at other times upon very small occasions in comparison, would now buffet him with stronger Checks;
No doubt David's Heart, that was so ready to smite him At other times upon very small occasions in comparison, would now buffet him with Stronger Checks;
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as conducing to his ends, for the saving of his credit at that time; and therefore lawful or unlawful, he resolveth he will do it, whatsoever come of it:
as conducing to his ends, for the Saving of his credit At that time; and Therefore lawful or unlawful, he resolves he will do it, whatsoever come of it:
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9. Take we warning by his example (it is the cheapest learning to profit by anothers harm ) not to adventure the doing of any thing we know to be unlawful; seem it never so expedient, and conducible to such ends as we intend. Alas!
9. Take we warning by his Exampl (it is the cheapest learning to profit by another's harm) not to adventure the doing of any thing we know to be unlawful; seem it never so expedient, and conducible to such ends as we intend. Alas!
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why should any of us for the serving of our own bellies, cast the Commandments of God behind our backs; or violate his holy Laws, to satisfie our own impure Lusts? Can the compassing of any thing we can desire in this world;
why should any of us for the serving of our own bellies, cast the commandments of God behind our backs; or violate his holy Laws, to satisfy our own impure Lustiest? Can the compassing of any thing we can desire in this world;
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as to lye, and for swear, and flatter, and slander, and supplant, and cheat, and oppress, or do any other unjust or unlawful Act, against the Light of our own Reason, or contrary to the Checks of own Consciences.
as to lie, and for swear, and flatter, and slander, and supplant, and cheat, and oppress, or do any other unjust or unlawful Act, against the Light of our own Reason, or contrary to the Checks of own Consciences.
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10. Nor ought we to be careful hereof then only, when in our ends we look merely at our selves, and our own private conveniences in any of the fore-mentioned respects of Profit, Pleasure, and the rest:
10. Nor ought we to be careful hereof then only, when in our ends we look merely At our selves, and our own private conveniences in any of the forementioned respects of Profit, Pleasure, and the rest:
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nor reasons of expediency alone, nor yet both together, will either warrant us beforehand to the choice, nor excuse us afterwards for the use of unlawful means. Whatever Saul's intention was, in sparing the fatter Cattel, I make no question but that Uzzah 's very intention was pious, in reaching forth his hands to stay the Ark from falling,
nor Reasons of expediency alone, nor yet both together, will either warrant us beforehand to the choice, nor excuse us afterwards for the use of unlawful means. Whatever Saul's intention was, in sparing the fatter Cattle, I make no question but that Uzzah is very intention was pious, in reaching forth his hands to stay the Ark from falling,
when it tottered in the Cart. The things themselves, both the one and the other, seemed to be very expedient: But God's special Command to Saul that all should be destroy'd,
when it tottered in the Cart. The things themselves, both the one and the other, seemed to be very expedient: But God's special Command to Saul that all should be destroyed,
and his Law given by Moses concerning that sacred and mysterious Utensil, having made both those things unlawful, did thereby also make both the facts inexcusable: And Almighty God to win reverence and honour to his own Ordinances, punished with great severity both the disobedience of the one,
and his Law given by Moses Concerning that sacred and mysterious Utensil, having made both those things unlawful, did thereby also make both the facts inexcusable: And Almighty God to win Reverence and honour to his own Ordinances, punished with great severity both the disobedience of the one,
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unless we arm our selves with strong Resolutions beforehand, not to do any thing we know to be unlawful upon any terms, seem it otherwise never so expedient;
unless we arm our selves with strong Resolutions beforehand, not to do any thing we know to be unlawful upon any terms, seem it otherwise never so expedient;
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if he do but find us any whit staggering in our Resolutions, for doing nothing but what is lawful; or lending an ear to any Perswasions, for the doing of any thing that is unlawful. By this very means he got within our Grandmother Eve; and prevailed with her to taste of the forbidden Fruit, though it were unlawful, by perswading her that it was expedient. This one is a sure ground for us to build upon:
if he do but find us any whit staggering in our Resolutions, for doing nothing but what is lawful; or lending an ear to any Persuasions, for the doing of any thing that is unlawful. By this very means he god within our Grandmother Eve; and prevailed with her to taste of the forbidden Fruit, though it were unlawful, by persuading her that it was expedient. This one is a sure ground for us to built upon:
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To a good Christan, that desireth to make conscience of his ways, nothing can be truly expedient that is apparently unlawful. And so much for the first Observation.
To a good Christian, that Desires to make conscience of his ways, nothing can be truly expedient that is apparently unlawful. And so much for the First Observation.
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Lawfulness alone will not bear us out in the use of a thing, unless there be care had withal to use it lawfully: lest otherwise our liberty degenerate into a carnal licentiousness; as easily it may do.
Lawfulness alone will not bear us out in the use of a thing, unless there be care had withal to use it lawfully: lest otherwise our liberty degenerate into a carnal licentiousness; as Easily it may do.
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13. St. Bernard to Eugenius requireth trinam considerationem, a threefold consideration or enquiry to precede the doing of any Action of moment, and worthy our deliberation;
13. Saint Bernard to Eugenius requires trinam considerationem, a threefold consideration or enquiry to precede the doing of any Actium of moment, and worthy our deliberation;
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And as well the difference that is between them, as the necessity of both, ariseth from those two grand Vertues, which must have a special influence into every Action morally and spiritually good; to wit, Discretion and Charity: of which two, Discretion is the proper Judge of Decency, and Charity of Expediency, though both do in some sort belong to both;
And as well the difference that is between them, as the necessity of both, arises from those two grand Virtues, which must have a special influence into every Actium morally and spiritually good; to wit, Discretion and Charity: of which two, Discretion is the proper Judge of Decency, and Charity of Expediency, though both do in Some sort belong to both;
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that Lawfulness looketh but at the Nature and Quality of the thing in it self, considered in the kind, and abstractedly both from the End and Circumstances: but Expediency taketh in the End also,
that Lawfulness looks but At the Nature and Quality of the thing in it self, considered in the kind, and abstractedly both from the End and circumstances: but Expediency Takes in the End also,
NONLATINALPHABET in the Greek, is as much as to confer or contribute something, to bring in some Help or Furtherance towards the attainment of the desired End. And Expedire in the Latine, is properly to speed a Business:
in the Greek, is as much as to confer or contribute something, to bring in Some Help or Furtherance towards the attainment of the desired End. And Expire in the Latin, is properly to speed a Business:
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and so doth this also of Expediency. That thing then may not unfitly be said to be expedient to any End, that doth expedire, give any furtherance or avail towards the attaining of that End: and that on the contrary to be inexpedient, that doth impedire, cast in any Let, Rub,
and so does this also of Expediency. That thing then may not unfitly be said to be expedient to any End, that does Expire, give any furtherance or avail towards the attaining of that End: and that on the contrary to be inexpedient, that does Impedire, cast in any Let, Rub,
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It must be mans first care to propose to himself in all his Actions some right End: and then he is to judge of the Expediency of the Means by their serviceableness thereunto.
It must be men First care to propose to himself in all his Actions Some right End: and then he is to judge of the Expediency of the Means by their serviceableness thereunto.
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15. It is (no doubt) lawful for a Christian (being that God hath tied him to live out his time in the World ) therefore to propose to himself in sundry particular actions of this Life, worldly Ends; (Gain, Preferment, Reputation, Delight;
15. It is (no doubt) lawful for a Christian (being that God hath tied him to live out his time in the World) Therefore to propose to himself in sundry particular actions of this Life, worldly Ends; (Gain, Preferment, Reputation, Delight;
and that his desires thereof be also moderate. And he may consequently apply himself to such Means as are expedient, and conducing to those Ends. But those Ends and Means are but the Bye of a Christian, not the Main. He liveth in the World; and so must, and therefore also may use it:
and that his Desires thereof be also moderate. And he may consequently apply himself to such Means as Are expedient, and conducing to those Ends. But those Ends and Means Are but the buy of a Christian, not the Main. He lives in the World; and so must, and Therefore also may use it:
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And those are to seek the Glory of God, and the Salvation of his own Soul, by discharging a good Conscience, and advancing the common Good. In the use therefore and choice of such things,
And those Are to seek the Glory of God, and the Salvation of his own Soul, by discharging a good Conscience, and advancing the Common Good. In the use Therefore and choice of such things,
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as are in themselves lawful (as all indifferent things are) we are to judge those Means, that may any way further us towards the attainment of any of those Ends, to be so far forth expedient; and those that any way hinder the same, to be so far forth inexpedient: and by how much more or less they so either further or hinder, to be by so much more or less either expedient, or inexpedient.
as Are in themselves lawful (as all indifferent things Are) we Are to judge those Means, that may any Way further us towards the attainment of any of those Ends, to be so Far forth expedient; and those that any Way hinder the same, to be so Far forth inexpedient: and by how much more or less they so either further or hinder, to be by so much more or less either expedient, or inexpedient.
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By reason of the infinite variety and uncertainty whereof, it is utterly impossible to give such general Rules of Expediency ▪ as shall serve to all particular Cases: so that there is no remedy,
By reason of the infinite variety and uncertainty whereof, it is utterly impossible to give such general Rules of Expediency ▪ as shall serve to all particular Cases: so that there is no remedy,
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and taking one thing with another, according to that measure of Wisdom and Charity wherewith God hath endowed him, to resolve ever to do that, which seemeth to him most convenient to be done, as things then stand.
and taking one thing with Another, according to that measure of Wisdom and Charity wherewith God hath endowed him, to resolve ever to do that, which seems to him most convenient to be done, as things then stand.
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but no respects can make the same thing to be at once hoth lawful and unlawful. Because respects cannot alter the Natures of things, from which their Lawfulness, or Unlawfulness ariseth.
but no respects can make the same thing to be At once hoth lawful and unlawful. Because respects cannot altar the Nature's of things, from which their Lawfulness, or Unlawfulness arises.
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Thirdly, That the Lawfulness and Unlawfulness of things consisteth in puncto indivisibili (as they use to speak) even as the Nature and Essence of every thing doth;
Thirdly, That the Lawfulness and Unlawfulness of things Consisteth in puncto indivisibili (as they use to speak) even as the Nature and Essence of every thing does;
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and so are not capable either of them of the degrees of more or less: all lawful things being equally lawful, and all unlawful things equally unlawful. But there is a latitude of expediency and inexpediency:
and so Are not capable either of them of the Degrees of more or less: all lawful things being equally lawful, and all unlawful things equally unlawful. But there is a latitude of expediency and inexpediency:
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And universalia certiora; a man of competent judgment, and not forestalled with prejudice will not easily mistake in such generalities, because they are neither many, nor subject to much uncertainty.
And universalia certiora; a man of competent judgement, and not forestalled with prejudice will not Easily mistake in such Generalities, Because they Are neither many, nor Subject to much uncertainty.
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And it may fall out, and not seldom doth, that when we have laid things together in the Balance, weighing one Circumstance with another as carefully as we could;
And it may fallen out, and not seldom does, that when we have laid things together in the Balance, weighing one Circumstance with Another as carefully as we could;
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some Circumstance or other may come into our minds afterwards, which we did not forethink, or some casual intervening Accident may happen, which we could not foresee; that may turn the scales quite the other way,
Some Circumstance or other may come into our minds afterwards, which we did not forethink, or Some casual intervening Accident may happen, which we could not foresee; that may turn the scales quite the other Way,
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18. From these and other like Differences, we may gather the true reason, why the Apostle so much and so often presseth the Point of Expediency as meet to be taken into our Consideration and Practice, as well as that of Lawfulness. Even because things lawful in themselves, and in the kind, may for want of a right End, or through a neglect of due Circumstances, become sinful in the doer. Not as if an Act of ours could change the nature of the things from what they are:
18. From these and other like Differences, we may gather the true reason, why the Apostle so much and so often Presseth the Point of Expediency as meet to be taken into our Consideration and Practice, as well as that of Lawfulness. Even Because things lawful in themselves, and in the kind, may for want of a right End, or through a neglect of due circumstances, become sinful in the doer. Not as if an Act of ours could change the nature of the things from what they Are:
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Things in their own nature indifferent, God by commanding, can make necessary, and by forbidding, unlawful: as he made Circumcision necessary, and eating of Pork unlawful to the Iews under the old Law. But no Scruple of Conscience, no Command of the higher Powers, no Opinions or Consent of Men, no Scandal or Abuse whatsoever, can make any indifferent thing to become either necessary or unlawful, universally,
Things in their own nature indifferent, God by commanding, can make necessary, and by forbidding, unlawful: as he made Circumcision necessary, and eating of Pork unlawful to the Iews under the old Law. But no Scruple of Conscience, no Command of the higher Powers, no Opinions or Consent of Men, no Scandal or Abuse whatsoever, can make any indifferent thing to become either necessary or unlawful, universally,
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lest, through some default there, it become so inexpedient, that it cannot be then done by us without sin. For as we may sin, by doing that which is unlawful; so may we also by doing even that, which is lawful, in an undue manner.
lest, through Some default there, it become so inexpedient, that it cannot be then done by us without since. For as we may sin, by doing that which is unlawful; so may we also by doing even that, which is lawful, in an undue manner.
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19. And it will much concern us, to use all possible circumspection herein, the rather for two great Reasons: for that by this means (I mean the supposed lawfulness of things) we are both very easily drawn on unto Sin,
19. And it will much concern us, to use all possible circumspection herein, the rather for two great Reasons: for that by this means (I mean the supposed lawfulness of things) we Are both very Easily drawn on unto since,
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The Conscience of many a good man, that would keep a strait watch over himself against grosser offences, will sometimes set it self very loose, when he findeth himself able to plead, that he doth nothing but what is lawful. In things simply evil Sin cannot lurk so close,
The Conscience of many a good man, that would keep a strait watch over himself against grosser offences, will sometime Set it self very lose, when he finds himself able to plead, that he does nothing but what is lawful. In things simply evil since cannot lurk so close,
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as a wild beast or Thief may easily be descried in the open Champain. But if it can once shroud it self under the covert of Lawfulness, it is the more dangerous;
as a wild beast or Thief may Easily be descried in the open Champain. But if it can once shroud it self under the covert of Lawfulness, it is the more dangerous;
If we chance through humane frailty, or the strength of temptations, to fall into some gross offence, by doing something that is manifestly unlawful (although such gross sins are of themselves apt to waste the conscience, to beat back the offers of Grace,
If we chance through humane frailty, or the strength of temptations, to fallen into Some gross offence, by doing something that is manifestly unlawful (although such gross Sins Are of themselves apt to waste the conscience, to beatrice back the offers of Grace,
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and to harden the heart wonderfully against repentance: ) yet have we in sundry other respects more and better helps and advantages towards Repentance for such sins,
and to harden the heart wonderfully against Repentance:) yet have we in sundry other respects more and better helps and advantages towards Repentance for such Sins,
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than when we transgress by abusing our liberty in lawful things. 1. It is no hard matter to convince our understandings of those grosser transgressions;
than when we transgress by abusing our liberty in lawful things. 1. It is no hard matter to convince our understandings of those grosser transgressions;
their obliquity is so palpable. 2. They often lie cold and heavy at the heart: where the burden of them is so pressing and afflictive, that it will force us to seek abroad for ease. 3. We shall scarce read a Chapter, or hear a Sermon, but we shall meet with something or other that seemeth to rub upon that gaul. 4. The World will cry shame on us. 5. And our Enemies triumph that they have gotten something to lay in our Dish. 6. Our Friends will have a just occasion to give us a sharp Rebuke. 7. And the guiltiness of the Fact will so stop our mouths, that we shall have nothing to answer for our selves.
their obliquity is so palpable. 2. They often lie cold and heavy At the heart: where the burden of them is so pressing and afflictive, that it will force us to seek abroad for ease. 3. We shall scarce read a Chapter, or hear a Sermon, but we shall meet with something or other that seems to rub upon that gaul. 4. The World will cry shame on us. 5. And our Enemies triumph that they have got something to lay in our Dish. 6. Our Friends will have a just occasion to give us a sharp Rebuke. 7. And the guiltiness of the Fact will so stop our mouths, that we shall have nothing to answer for our selves.
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21. But when we are able to plead a lawfulness in the substance of the thing done: 1. Seldom do we take notice of our failings in some Circumstances. 2. Nor do our Hearts smite us with much Remorse thereat. 3. The edge of God's holy Word slideth over us, without cutting or piercing at all,
21. But when we Are able to plead a lawfulness in the substance of the thing done: 1. Seldom do we take notice of our failings in Some circumstances. 2. Nor do our Hearts smite us with much Remorse thereat. 3. The edge of God's holy Word slideth over us, without cutting or piercing At all,
or not deep. 4. We lie not so open to the upbraidings either of Friends or Foes, but that if any thing be objected by either, we can yet say something in our defence.
or not deep. 4. We lie not so open to the upbraidings either of Friends or Foes, but that if any thing be objected by either, we can yet say something in our defence.
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and repenteth unfeignedly, repenteth even of the smallest sins, as well as of the greatest; but that he doth it not so feelingly, nor so particularly, for these smaller, as for those greater ones;
and Repenteth unfeignedly, Repenteth even of the Smallest Sins, as well as of the greatest; but that he does it not so feelingly, nor so particularly, for these smaller, as for those greater ones;
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For the most part his Repentance for such like sins is but in a general form; wrapt up in the lump of his unknown sins: like that in Psal. 19. Who can tell how oft he offendeth? O cleanse thou me from my secret faults! Only our hope and comfort is, that our merciful Lord God will graciously accept this general Repentance for current;
For the most part his Repentance for such like Sins is but in a general from; wrapped up in the lump of his unknown Sins: like that in Psalm 19. Who can tell how oft he offends? O cleanse thou me from my secret Faults! Only our hope and Comfort is, that our merciful Lord God will graciously accept this general Repentance for current;
22. By what hath been said you may perceive how unsafe a thing it is to rest upon the bare lawfulness of a thing alone, without regard to expediency. For this is indeed the ready way to turn our liberty into a licentiousness: sith even lawful things become unlawful when they grow inexpedient. Lawful in themselves, but unlawful to us: lawful in their nature, but unlawful in their use. But then the Question will be,
22. By what hath been said you may perceive how unsafe a thing it is to rest upon the bore lawfulness of a thing alone, without regard to expediency. For this is indeed the ready Way to turn our liberty into a licentiousness: sith even lawful things become unlawful when they grow inexpedient. Lawful in themselves, but unlawful to us: lawful in their nature, but unlawful in their use. But then the Question will be,
how we shall know from time to time, and at all times, what is expedient to be done, and what not? Which leadeth us to the third and last Observation from the Text, viz That the expediency of lawful things is to be measured by their usefulness unto edification. For if we shall ask,
how we shall know from time to time, and At all times, what is expedient to be done, and what not? Which leads us to the third and last Observation from the Text, videlicet That the expediency of lawful things is to be measured by their usefulness unto edification. For if we shall ask,
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Why are not all lawful things always expedient? The Apostle's Answer is, Because they do not always edifie. When they do edifie, they are not only lawful, but expedient too; and we may do them:
Why Are not all lawful things always expedient? The Apostle's Answer is, Because they do not always edify. When they do edify, they Are not only lawful, but expedient too; and we may do them:
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for your edifying (2 Cor. 12.) And he desireth that all other men would do so too; ( Let every man please his Neighbour for his good unto edification, Rom 15. 2.) and that in all the actions of their lives, ( Let all things be done to edifying, 1. Cor. 14.) It is the very end for which God ordained the Ministry of the Gospel; ( the edifying of the body of Christ, Eph. 4.) and for which he endowed his servants with power and with gifts to enable them for the work; ( the power which God hath given us for edification, 2 Cor. 13.) Whatsoever our Callings are:
for your edifying (2 Cor. 12.) And he Desires that all other men would do so too; (Let every man please his Neighbour for his good unto edification, Rom 15. 2.) and that in all the actions of their lives, (Let all things be done to edifying, 1. Cor. 14.) It is the very end for which God ordained the Ministry of the Gospel; (the edifying of the body of christ, Ephesians 4.) and for which he endowed his Servants with power and with Gifts to enable them for the work; (the power which God hath given us for edification, 2 Cor. 13.) Whatsoever our Callings Are:
The Word is Metaphorical, taken from material Buildings: but is often used by our Apostle in his Epistles, with application ever to the Church of God, and the spiritual Building thereof.
The Word is Metaphorical, taken from material Buildings: but is often used by our Apostle in his Epistles, with application ever to the Church of God, and the spiritual Building thereof.
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The bringing in of Unbelievers into the Church, by converting them to the Christian Faith, is as the fetching of more Stones from the Quarries to be laid in the Building.
The bringing in of Unbelievers into the Church, by converting them to the Christian Faith, is as the fetching of more Stones from the Quarries to be laid in the Building.
25. I know not how it is come to pass in these later times, that in the popular and common Notion of this Word, in the Mouths and Apprehensions of most men generally, Edification is in a manner confined wholly to the Understanding. Which is an Error, perhaps not of much consequence,
25. I know not how it is come to pass in these later times, that in the popular and Common Notion of this Word, in the Mouths and Apprehensions of most men generally, Edification is in a manner confined wholly to the Understanding. Which is an Error, perhaps not of much consequence,
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For thereon is grounded that Objection, which some have stood much upon (though there be little cause why) against instrumental Musick in the Service of God,
For thereon is grounded that Objection, which Some have stood much upon (though there be little cause why) against instrumental Music in the Service of God,
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for it is clear both from the Words and Drift of the Text, that Edification is put as a meer NONLATINALPHABET indeed of Expediency, but not so of Lawfulness: And therefore from the Unserviceableness of any thing to Edification, we cannot reasonably infer the Unlawfulness thereof, but the Inexpediency only.
for it is clear both from the Words and Drift of the Text, that Edification is put as a mere indeed of Expediency, but not so of Lawfulness: And Therefore from the Unserviceableness of any thing to Edification, we cannot reasonably infer the Unlawfulness thereof, but the Inexpediency only.
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But to let go the inconsequence, that which is supposed in the Premises, and laid as the ground of the Objection (viz. that where the Understanding is not benefited, there is no Edification; ) is not true.
But to let go the inconsequence, that which is supposed in the Premises, and laid as the ground of the Objection (viz. that where the Understanding is not benefited, there is no Edification;) is not true.
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The Objectors should consider, that whatsover thing any way advanceth the Service of God, or furthereth the growth of his Church, or conduceth to the increasing of any Spiritual Grace, or enlivening of any holy Affection in us;
The Objectors should Consider, that whatsoever thing any Way Advanceth the Service of God, or furthereth the growth of his Church, or conduceth to the increasing of any Spiritual Grace, or enlivening of any holy Affection in us;
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or serveth to the outward Exercise, or but Expression of any such Grace or Affection, as Ioy, Fear, Thankfulness, Chearfulness, Reverence, or any other;
or serves to the outward Exercise, or but Expression of any such Grace or Affection, as Joy, fear, Thankfulness, Cheerfulness, reverence, or any other;
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26. The building up of the People in the right knowledge of God, and of his most holy Truth, is, I confess, a necessary part of the Work; and no man that wisheth well to the Work, will either despise it in his heart,
26. The building up of the People in the right knowledge of God, and of his most holy Truth, is, I confess, a necessary part of the Work; and no man that wishes well to the Work, will either despise it in his heart,
And for once he speaketh of Edification in his Epistles with reference to Knowledge; I dare say he speaketh of it thrice with reference to Peace and brotherly Charity or Condescension. The Truth is, that Edification he so much urgeth, is the promoting and furthering of our selves,
And for once he speaks of Edification in his Epistles with Referente to Knowledge; I Dare say he speaks of it thrice with Referente to Peace and brotherly Charity or Condescension. The Truth is, that Edification he so much urges, is the promoting and furthering of our selves,
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St. Iude speaketh of building up our selves; and St. Paul of edifying one another. And this should be our dayly and mutual study, to build up our selves and others in the knowledge of the Truth, and in the practice of Godliness: but especially to the utmost of our powers, within our several Spheres,
Saint Iude speaks of building up our selves; and Saint Paul of edifying one Another. And this should be our daily and mutual study, to built up our selves and Others in the knowledge of the Truth, and in the practice of Godliness: but especially to the utmost of our Powers, within our several Spheres,
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27. The Instructions, Corrections, or Admonitions we bestow upon our private Brethren; the good Examples we set before them; our bearing with their Infirmities;
27. The Instructions, Corrections, or Admonitions we bestow upon our private Brothers; the good Examples we Set before them; our bearing with their Infirmities;
Now whatsoever we shall find, according to the present state of the Times, Places, and Persons with whom we have to do, to conduce to the Good either of the whole Church, or of any greater or lesser portion thereof,
Now whatsoever we shall find, according to the present state of the Times, Places, and Persons with whom we have to do, to conduce to the Good either of the Whole Church, or of any greater or lesser portion thereof,
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or but of any single Member belonging thereunto, (so as no prejudice or wrong be thereby done to any other: ) that we may be sure is expedient for that time.
or but of any single Member belonging thereunto, (so as no prejudice or wrong be thereby done to any other:) that we may be sure is expedient for that time.
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28. To enter into Particulars, when and how far forth we are bound to forbear the exercise of our lawful Liberty in indifferent things for our Brother's sake, would be endless.
28. To enter into Particulars, when and how Far forth we Are bound to forbear the exercise of our lawful Liberty in indifferent things for our Brother's sake, would be endless.
yet still (as was said) much must be left to mens Discretion and Charity. Discretion first will tell us in the general, that as the Circumstances alter,
yet still (as was said) much must be left to men's Discretion and Charity. Discretion First will tell us in the general, that as the circumstances altar,
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Quaedam quae licent, tempore & loco mutato non licent, saith Seneca. There is a time for every thing, saith Solomon, and a season for every purpose under Heaven.
Quaedam Quae licent, tempore & loco Mutato non licent, Says Senecca. There is a time for every thing, Says Solomon, and a season for every purpose under Heaven.
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As Hushai said of Ahitophel 's Advice, The Counsel of Ahitophel is not good at this time. And as he said to his Friend, that cited some Verses out of Homer not altogether to his liking,
As Hushai said of Ahithophel is advice, The Counsel of Ahithophel is not good At this time. And as he said to his Friend, that cited Some Verses out of Homer not altogether to his liking,
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If any man should now in these times endeavour to bring back into the Church postliminio, and after so many years cessation thereof, either the severity of the ancient Canons for publick Penances, or the enjoyning of private Confessions before Easter or some other things now long disused;
If any man should now in these times endeavour to bring back into the Church postliminio, and After so many Years cessation thereof, either the severity of the ancient Canonas for public Penances, or the enjoining of private Confessions before Easter or Some other things now long disused;
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he should attempt a thing of great Inexpediency. Not in regard of the things themselves, which severed from those Abuses which in tract of time had, through mens corruption, grown thereunto) are certainly lawful; and might be,
he should attempt a thing of great Inexpediency. Not in regard of the things themselves, which severed from those Abuses which in tract of time had, through men's corruption, grown thereunto) Are Certainly lawful; and might be,
who having been so long accustomed to so much indulgence and liberty in that kind, could not now brook those severer impositions, but would cry out against them (as they do against some other things with very little reason) as Antichristian and Superstitious. Paul thought fit to circumcise Timothy at one time,
who having been so long accustomed to so much indulgence and liberty in that kind, could not now brook those severer impositions, but would cry out against them (as they do against Some other things with very little reason) as Antichristian and Superstitious. Paul Thought fit to circumcise Timothy At one time,
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29. Sith then the difference of times may make such a difference in the expediency and inexpediency of things, otherwise and in themselves lawful and indifferent; and so may the other Circumstances also of places, persons, and the rest:
29. Sith then the difference of times may make such a difference in the expediency and inexpediency of things, otherwise and in themselves lawful and indifferent; and so may the other circumstances also of places, Persons, and the rest:
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wise men therefore must be content NONLATINALPHABET, if you will allow that reading, Rom. 12. Yea, to be down-right time-servers, you will say! No such matter:
wise men Therefore must be content, if you will allow that reading, Rom. 12. Yea, to be downright time-servers, you will say! No such matter:
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so long as they be not enforced thereby, either to do any dishonest or unlawful thing, or to omit any part of their necessary duty. As a skilful Pilot must of necessity hold that course, that the wind and weather will suffer him:
so long as they be not Enforced thereby, either to do any dishonest or unlawful thing, or to omit any part of their necessary duty. As a skilful Pilot must of necessity hold that course, that the wind and weather will suffer him:
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winning upon them by little and little what he can by his skill, and making his advantage even of a side-wind, if he can but get it, to bring his Bark with as much safety and speed as may be to the intended Haven.
winning upon them by little and little what he can by his skill, and making his advantage even of a side-wind, if he can but get it, to bring his Bark with as much safety and speed as may be to the intended Haven.
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For to tug against wind and tide, besides the toyl, he knoweth would be both bootless, and dangerous. It is an easie matter for a Workman upon his bed to frame to himself in his own fancy an exact idea of some goodly Fabrick that he is to raise:
For to tug against wind and tide, beside the toil, he Knoweth would be both bootless, and dangerous. It is an easy matter for a Workman upon his Bed to frame to himself in his own fancy an exact idea of Some goodly Fabric that he is to raise:
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and he may please himself not a little with an imagination that all shall be done just according to that Plat-form. But when he cometh ad practicandum, and to lay his hand to the work indeed, he shall be forced, do what he can, in many things to vary from his former speculations,
and he may please himself not a little with an imagination that all shall be done just according to that Platform. But when he comes and practicandum, and to lay his hand to the work indeed, he shall be forced, do what he can, in many things to vary from his former speculations,
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it must be our wisdom, when we cannot hope to bring all things to our own votes and desires, (for that is more than yet ever any man could do since the World began) to frame our selves to the present occasions; and taking things as they are,
it must be our Wisdom, when we cannot hope to bring all things to our own votes and Desires, (for that is more than yet ever any man could do since the World began) to frame our selves to the present occasions; and taking things as they Are,
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Nothing doubting, but that if so we do, we shall do that that is expedient; although possibly we may see some inconveniences likely to ensue thereupon.
Nothing doubting, but that if so we do, we shall do that that is expedient; although possibly we may see Some inconveniences likely to ensue thereupon.
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For if we shall suspend our resolutions, till we can bethink our selves of something that is free from all inconveniences, in most of our deliberations we shall never resolve upon any thing at all:
For if we shall suspend our resolutions, till we can bethink our selves of something that is free from all inconveniences, in most of our deliberations we shall never resolve upon any thing At all:
God hath so tempered the things of this World, that every commodity hath some incommodiousness, and every conveniency some inconvenience attending the same:
God hath so tempered the things of this World, that every commodity hath Some incommodiousness, and every conveniency Some inconvenience attending the same:
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If therefore out of the whole bunch we can cull out that, which may prevent the most and greatest inconveniences, and be it self subject to the least and fewest, we shall not have much cause to repent us of our choice.
If Therefore out of the Whole bunch we can cull out that, which may prevent the most and greatest inconveniences, and be it self Subject to the least and fewest, we shall not have much cause to Repent us of our choice.
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Our Apostle professeth in the last verse of this Chapter, that he sought to please all men in all things, not seeking his own profit, but the profit of many.
Our Apostle Professes in the last verse of this Chapter, that he sought to please all men in all things, not seeking his own profit, but the profit of many.
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And at Corinth he maintained himself along while together with his own hand-labour, when he might have challenged maintenance from them, as the Apostle of Christ:
And At Corinth he maintained himself along while together with his own hand-labour, when he might have challenged maintenance from them, as the Apostle of christ:
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But he would not, only to cut off occasion from those that slandered him, as if he went about to wake a prey of them, and would have been glad to find any occasion against him, to give credit to that slander.
But he would not, only to Cut off occasion from those that slandered him, as if he went about to wake a prey of them, and would have been glad to find any occasion against him, to give credit to that slander.
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Rather that seeming contrariety yieldeth excellent instruction to us, how to behave our selves in this matter pleasing. Not to please men, be they never so many or great, out of flatness of spirit:
Rather that seeming contrariety yieldeth excellent instruction to us, how to behave our selves in this matter pleasing. Not to please men, be they never so many or great, out of flatness of Spirit:
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or thirdly, to do them harm whom we would please, by confirming them in their errors, flattering them in their sins, humouring them in their peevishness, or but even cherishing their weakness: (for weakness though it may be born with, yet it must not be cherished. ) Thus did not he,
or Thirdly, to do them harm whom we would please, by confirming them in their errors, flattering them in their Sins, Humouring them in their peevishness, or but even cherishing their weakness: (for weakness though it may be born with, yet it must not be cherished.) Thus did not he,
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by forbearing all scornful, jeering, provoking, or exasperating, language and behaviour towards them, but rather with meekness instructing them that opposed themselves:
by forbearing all scornful, jeering, provoking, or exasperating, language and behaviour towards them, but rather with meekness instructing them that opposed themselves:
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and he would make choice ever of that which he saw to be for the present the more expedient. He was a wise Master builder; and knew how to lay his work, to make the building rise both fair and strong. He took his model from the great Arch-architect, the builder and maker of all things, which is God.
and he would make choice ever of that which he saw to be for the present the more expedient. He was a wise Master builder; and knew how to lay his work, to make the building rise both fair and strong. He took his model from the great arch-architect, the builder and maker of all things, which is God.
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He doth whatsoever he doth fortiter; effectually, and withour fail in respect of the end: that is to build strong: But yet suaviter; sweetly and without violence in the use of the means: that's to build fair.
He does whatsoever he does fortiter; effectually, and withour fail in respect of the end: that is to built strong: But yet Suaviter; sweetly and without violence in the use of the means: that's to built fair.
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33. Can any Governour, any Minister, any private man, that desireth to do so much as falleth to his share in this Building, desire a better pattern to work by? A Governour, that hath advisedly resolved upon a just course (for that must still be supposed:
33. Can any Governor, any Minister, any private man, that Desires to do so much as falls to his share in this Building, desire a better pattern to work by? A Governor, that hath advisedly resolved upon a just course (for that must still be supposed:
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But then he must do it suaviter too, (that must not be forgotten) with such equity, lenity, and moderation; that they may be left without excuse in their undutifulness, that will not both acknowledge his justice and clemencie. A Minister also of the Gospel, who hath a great part in the work, both for the pulling down of error and sin,
But then he must do it Suaviter too, (that must not be forgotten) with such equity, lenity, and moderation; that they may be left without excuse in their undutifulness, that will not both acknowledge his Justice and clemency. A Minister also of the Gospel, who hath a great part in the work, both for the pulling down of error and since,
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and for the setting up of truth and godliness, he must do his part ▪ fortiter: instruct, exhort, reprove, correct, with full demonstration of the spirit and power, and with clear evidence of truth and reason, that he may build strong. Yet suaviter too with all sweetness and meekness, with much beseeching and brotherly language, that he, may build fair: approving himself both ways a Workman that needeth not be ashamed.
and for the setting up of truth and godliness, he must do his part ▪ fortiter: instruct, exhort, reprove, correct, with full demonstration of the Spirit and power, and with clear evidence of truth and reason, that he may built strong. Yet Suaviter too with all sweetness and meekness, with much beseeching and brotherly language, that he, may built fair: approving himself both ways a Workman that needs not be ashamed.
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he doth but blunder and bungle, and not build. Yea, every private man, that hath in his hand the managing of any good cause, wherein he meeteth with opposition, cannot give better proof both of his wisdom and charity, than by doing it fortiter and suaviter: to the uttermost of his power and skill, effectually; but yet fairly withal.
he does but blunder and bungle, and not built. Yea, every private man, that hath in his hand the managing of any good cause, wherein he meeteth with opposition, cannot give better proof both of his Wisdom and charity, than by doing it fortiter and Suaviter: to the uttermost of his power and skill, effectually; but yet fairly withal.
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and it is this, That in weighing the decency, and expediency of things, we ought to make a difference between those lawful things, wherein superiour authority hath interposed,
and it is this, That in weighing the decency, and expediency of things, we ought to make a difference between those lawful things, wherein superior Authority hath interposed,
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and those things wherein we are left wholly to our selves. What hath been said concerning the yielding to the weaknesses of our brethren for the avoiding of their offence, and the forbearing of lawful things sometimes,
and those things wherein we Are left wholly to our selves. What hath been said Concerning the yielding to the Weaknesses of our brothers for the avoiding of their offence, and the forbearing of lawful things sometime,
when they grow inexpedient: is to be understood of such things only, as are wholly in our own power; no superiour authority, either divine or humane, having limited us therein.
when they grow inexpedient: is to be understood of such things only, as Are wholly in our own power; no superior Authority, either divine or humane, having limited us therein.
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private men may, if any thing seem to them inexpedient, modestly tender their thoughts, together with the reasons thereof, to the consideration of those that are in authority: to whose care and wisdom it belongeth, in prescribing any thing concerning indifferent things, to proceed with all just advisedness and moderation:
private men may, if any thing seem to them inexpedient, modestly tender their thoughts, together with the Reasons thereof, to the consideration of those that Are in Authority: to whose care and Wisdom it belongeth, in prescribing any thing Concerning indifferent things, to proceed with all just advisedness and moderation:
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It concerneth Superiours therefore to look well to the expediency, and inexpediency of what they enjoyn in indifferent things. Wherein if there be a fault, it must lie upon their account:
It concerns Superiors Therefore to look well to the expediency, and inexpediency of what they enjoin in indifferent things. Wherein if there be a fault, it must lie upon their account:
Only it were good we did remember, that they are to give up that account to God only, and not to us. But after that things are once concluded and established by publick Authority, Acts passed,
Only it were good we did Remember, that they Are to give up that account to God only, and not to us. But After that things Are once concluded and established by public authority, Acts passed,
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yea, with intolerable pride to refuse obedience thereunto, meerly upon this pretension, That they are undecent or inexpedient, is it self indeed the most indecent and inexpedient thing that can be imagined.
yea, with intolerable pride to refuse Obedience thereunto, merely upon this pretension, That they Are undecent or inexpedient, is it self indeed the most indecent and inexpedient thing that can be imagined.
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as must sufficiently convince the judgment of any man not wilfully obstinate in that point. I shall only crave leave briefly to touch at some of them.
as must sufficiently convince the judgement of any man not wilfully obstinate in that point. I shall only crave leave briefly to touch At Some of them.
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First then, when Governours shall have appointed what seemed to them expedient; and private men shall refuse to observe the same, pretending it to be inexpedient: who shall judge thereof? Either they themselves that take the exceptions must be judges; which is both unreasonable and preposterous:
First then, when Governors shall have appointed what seemed to them expedient; and private men shall refuse to observe the same, pretending it to be inexpedient: who shall judge thereof? Either they themselves that take the exceptions must be judges; which is both unreasonable and preposterous:
or else every man must be his own judge, which were to overthrow all Government, and to bring in a confusion, every man to do what is good in his own eyes:
or Else every man must be his own judge, which were to overthrow all Government, and to bring in a confusion, every man to do what is good in his own eyes:
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37. Secondly, to allow men under the pretence of inexpediency, and because of some offence that may be taken thereat, to disobey Laws and Constitutions made by those that are in authority;
37. Secondly, to allow men under the pretence of inexpediency, and Because of Some offence that may be taken thereat, to disobey Laws and Constitutions made by those that Are in Authority;
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or might take offence thereat? And what man that is disposed to disobey, but may pretend some inexpediency or other, wherewith to countenance out such his disobedience.
or might take offence thereat? And what man that is disposed to disobey, but may pretend Some inexpediency or other, wherewith to countenance out such his disobedience.
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38. Thirdly, It is agreed by consent of all that handle the matter of Scandal, that we may not commit any sin whatsoever, be it never so small, for the avoiding of any scandal, be it never so great. But to disobey lawful authority in lawful things, is a sin against the fifth Commandment. Therefore we may not redeem a scandal by such our disobedience; nor refuse to do the thing commanded by such authority, whosoever should take offence thereat.
38. Thirdly, It is agreed by consent of all that handle the matter of Scandal, that we may not commit any since whatsoever, be it never so small, for the avoiding of any scandal, be it never so great. But to disobey lawful Authority in lawful things, is a since against the fifth Commandment. Therefore we may not Redeem a scandal by such our disobedience; nor refuse to do the thing commanded by such Authority, whosoever should take offence thereat.
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39. Fourthly, though lawfulness and unlawfulness be not, yet expediency and inexpediency are (as we heard) capable of the degrees of more and less ▪ and then in all reason, of two inexpedient things we are to do that which is less inexpedient, for the avoiding of that which is more inexpedient. Say then there be an inexpediency in doing the thing commanded by authority,
39. Fourthly, though lawfulness and unlawfulness be not, yet expediency and inexpediency Are (as we herd) capable of the Degrees of more and less ▪ and then in all reason, of two inexpedient things we Are to do that which is less inexpedient, for the avoiding of that which is more inexpedient. Say then there be an inexpediency in doing the thing commanded by Authority,
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when a brother is thereby offended; is there not a greater inexpediency in not doing it, when the Magistrate is thereby disobeyed? Is it not more expedient, and conducing to the common good, that a publick Magistrate should be obeyed in a just command, than that a private person should be gratified in a causless scruple?
when a brother is thereby offended; is there not a greater inexpediency in not doing it, when the Magistrate is thereby disobeyed? Is it not more expedient, and conducing to the Common good, that a public Magistrate should be obeyed in a just command, than that a private person should be gratified in a causeless scruple?
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whose consciences by our Disobedience will be emboldened to that, where to corrupt nature is but too too prone, to affront the Magistrate, and despise Authority.
whose Consciences by our Disobedience will be emboldened to that, where to corrupt nature is but too too prove, to affront the Magistrate, and despise authority.
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debts of Iustice are to be payed, before debts of Charity. Now the duty of obedience is debitum Iustitiae, and a matter of right: my Superior may challenge it at my hands as his due; and I do him wrong if I with-hold it from him.
debts of justice Are to be paid, before debts of Charity. Now the duty of Obedience is Debitum Iustitiae, and a matter of right: my Superior may challenge it At my hands as his due; and I do him wrong if I withhold it from him.
But the care of not giving offence is but debitum Charitatis, and a matter but of courtesie. I am to perform it to my brother in love, when I see cause:
But the care of not giving offence is but Debitum Charitatis, and a matter but of courtesy. I am to perform it to my brother in love, when I see cause:
It is therefore no more lawful for me, to disobey the lawful command of a Superiour, to prevent thereby the offence of one or a few brethren: than it is lawful for me to do one man wrong; to do another man a courtesie withal;
It is Therefore no more lawful for me, to disobey the lawful command of a Superior, to prevent thereby the offence of one or a few brothers: than it is lawful for me to do one man wrong; to do Another man a courtesy withal;
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and yet (which would be considered) if but any one of them hold good, it is enough to carry the Cause: and therefore I hope there need be no more said in this matter.
and yet (which would be considered) if but any one of them hold good, it is enough to carry the Cause: and Therefore I hope there need be no more said in this matter.
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To conclude then, for the point of Practice (which is the main thing I aimed at in the choice of this Text, and my whole meditations thereon) we may take our direction in these three Rules; easie to be understood and remembred,
To conclude then, for the point of Practice (which is the main thing I aimed At in the choice of this Text, and my Whole meditations thereon) we may take our direction in these three Rules; easy to be understood and remembered,
but with such modest ingenuity, as may witness to God and the world the unfeigned sincerity of our desires, both to fear God, and to honour those that he hath set over us.
but with such modest ingenuity, as may witness to God and the world the unfeigned sincerity of our Desires, both to Fear God, and to honour those that he hath Set over us.
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so as the thing be but lawful; (for that were licentiousness, and not liberty: ) but we must ever do that, which according to the exigence of present Circumstances, (so far as all the Wisdom and Charity we have will serve us to judge) shall seem to us most expedient and profitable to mutual Edification. This is the way:
so as the thing be but lawful; (for that were licentiousness, and not liberty:) but we must ever do that, which according to the exigence of present circumstances, (so Far as all the Wisdom and Charity we have will serve us to judge) shall seem to us most expedient and profitable to mutual Edification. This is the Way:
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Both together contain a Votive Prayer or Benediction; wherewith the Apostle, for the better speeding of all the pains he had taken in the whole former Chapter, and in the beginning of this, (to make the Romans more charitably affected one towards another without despising the weakness,
Both together contain a Votive Prayer or Benediction; wherewith the Apostle, for the better speeding of all the pains he had taken in the Whole former Chapter, and in the beginning of this, (to make the Roman more charitably affected one towards Another without despising the weakness,
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that ye may with one, &c. 2. In the matter or substance of which Prayer, (besides the formality thereof in those first words, Now the God of Patience and Consolation grant you:
that you may with one, etc. 2. In the matter or substance of which Prayer, (beside the formality thereof in those First words, Now the God of Patience and Consolation grant you:
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] the other in respect of the manner, that it should be according ( to Christ Iesus: ) So are we at this time, in this latter part to consider of the like three particulars. First, the End it self, the glory of God [ that ye may glorifie God.
] the other in respect of the manner, that it should be according (to christ Iesus:) So Are we At this time, in this latter part to Consider of the like three particulars. First, the End it self, the glory of God [ that you may Glorify God.
so much oratory, so many arguments; been so copious and so earnest as he is, by his best both persuasions and prayers, to draw all parts to unity: if he had not conceived it conducible to some good end? He that doth not propose to himself some main end in all his Actions, especially those that are of moment, and such as he will make a business of;
so much oratory, so many Arguments; been so copious and so earnest as he is, by his best both persuasions and Prayers, to draw all parts to unity: if he had not conceived it conducible to Some good end? He that does not propose to himself Some main end in all his Actions, especially those that Are of moment, and such as he will make a business of;
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is not like either to go on with any good certainty, or to come off with any sound comfort. There would be ever some fixt end or other thought of in all our undertakings and endeavours.
is not like either to go on with any good certainty, or to come off with any found Comfort. There would be ever Some fixed end or other Thought of in all our undertakings and endeavours.
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All seek their own; seldom look beyond themselves: but make their own profit, their own pleasure, their own glory, their own safety, or other their own personal contentment, the utmost end of all their thoughts.
All seek their own; seldom look beyond themselves: but make their own profit, their own pleasure, their own glory, their own safety, or other their own personal contentment, the utmost end of all their thoughts.
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Which upon the point is no better than very Atheism, or at the best (and that but a very little better) Idolatry. He that doth all for himself, and hath no farther End: make an Idol of himself, and hath no other God [ The ungodly is so proud, that he careth not for God,
Which upon the point is no better than very Atheism, or At the best (and that but a very little better) Idolatry. He that does all for himself, and hath no farther End: make an Idol of himself, and hath no other God [ The ungodly is so proud, that he Careth not for God,
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neither is God in all his thoughts, Psal. 10. ] He is so full of himself, his thoughts are so wholly taken up with himself, that there is no room there for God, or any thing else but himself. But this self-seeking, St. Paul every where disclaimeth:
neither is God in all his thoughts, Psalm 10. ] He is so full of himself, his thoughts Are so wholly taken up with himself, that there is no room there for God, or any thing Else but himself. But this self-seeking, Saint Paul every where disclaimeth:
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Not seeking his own profit, 1 Cor. 10. Nor counting his life dear unto himself, so as he might do God and his Church any acceptable service, either with it or without it, Act. 20. If he had looked but at himself and his own things, what need the dissention of the Romans have troubled him any thing at all:
Not seeking his own profit, 1 Cor. 10. Nor counting his life dear unto himself, so as he might do God and his Church any acceptable service, either with it or without it, Act. 20. If he had looked but At himself and his own things, what need the dissension of the Roman have troubled him any thing At all:
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what is that to him? It would be much more for his ease, and possibly he should have as much thanks from them too, (for to part a fray is most what a thankless office ) to sit him down, let them alone, and say nothing.
what is that to him? It would be much more for his ease, and possibly he should have as much thanks from them too, (for to part a fray is most what a thankless office) to fit him down, let them alone, and say nothing.
Not meerly seeking our own credit, or profit, or ease, or advancement; nor determining our aims in our selves, or in any other Creature: But raising our thoughts to an higher pitch, to look beyond all these at God as the chief delight of our hearts,
Not merely seeking our own credit, or profit, or ease, or advancement; nor determining our aims in our selves, or in any other Creature: But raising our thoughts to an higher pitch, to look beyond all these At God as the chief delight of our hearts,
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The greatest glory on earth is that of a mighty King, when he appeareth in state: his robes glorious, his attendants glorious, every thing about him ordered to be as glorious as may be, ( Solomon in all his glory, Mat. 6.) There is, I grant no proportion here: ( finiti ad infinitum. ) But because we are acquainted with no higher;
The greatest glory on earth is that of a mighty King, when he appears in state: his robes glorious, his attendants glorious, every thing about him ordered to be as glorious as may be, (Solomon in all his glory, Mathew 6.) There is, I grant no proportion Here: (finiti ad infinitum.) But Because we Are acquainted with no higher;
it is the best resemblance we have, whereby to take some scantling of the infinite glory of our heavenly King. And therefore the Scriptures fitted to our capacity, speak of it to us mostly in that key, [ The Lord is King, and hath put on glorious apparel, Psal. 93. O Lord my God thou art become exceeding glorious:
it is the best resemblance we have, whereby to take Some scantling of the infinite glory of our heavenly King. And Therefore the Scriptures fitted to our capacity, speak of it to us mostly in that key, [ The Lord is King, and hath put on glorious apparel, Psalm 93. Oh Lord my God thou art become exceeding glorious:
So that we may not unfitly take up our Apostles words elsewhere, (though spoken to another purpose;) Even that which is most glorious here hath no glory in this respect, by reason of the glory that excelleth, 2 Cor. 3. 10. And the force of the Argument he useth at the next verse there, holdeth full out as strongly here: For, saith he, if that which is done away be glorious, much more that which remaineth is glorious.
So that we may not unfitly take up our Apostles words elsewhere, (though spoken to Another purpose;) Even that which is most glorious Here hath no glory in this respect, by reason of the glory that excels, 2 Cor. 3. 10. And the force of the Argument he uses At the next verse there, holds full out as strongly Here: For, Says he, if that which is done away be glorious, much more that which remains is glorious.
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The glory of the greatest Monarch in the world, when it is at the fullest, is but NONLATINALPHABET, ( the word fitteth the thing very well:) a matter rather of shew and opinion than of substance; and hath in it more of fancy than reality: (NONLATINALPHABET, is St. Luke 's expression, Acts 25.) Yet as emptie a thing as it is:
The glory of the greatest Monarch in the world, when it is At the Fullest, is but, (the word fits the thing very well:) a matter rather of show and opinion than of substance; and hath in it more of fancy than reality: (, is Saint Luke is expression, Acts 25.) Yet as empty a thing as it is:
But that that maketh it the verier vanity is, that it is a thing so transitory: it shall and must be done away. But the glory of the great King of Heaven remaineth,
But that that makes it the verier vanity is, that it is a thing so transitory: it shall and must be done away. But the glory of the great King of Heaven remains,
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The glorious Majesty of the Lord endureth for ever, Psal. 104. If then that be glorious, much more this: but how much more, is more than any tongue can utter, or heart conceive.
The glorious Majesty of the Lord Endureth for ever, Psalm 104. If then that be glorious, much more this: but how much more, is more than any tongue can utter, or heart conceive.
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6. Neither, if we speak of Glory, may we leave out God, and that is a fourth Point. For as no other thing belongeth so properly to God as Glory: so neither doth Glory belong so properly to any other person as to God. The holy Martyr St. Stephen therefore calleth ▪ him, The God of Glory. And the holy Apostles, when they speak of giving him glory, do it sometimes with the exclusive Particle NONLATINALPHABET, to the only wise God, or (as the words will equally bear it) only to the wise God be Glory:
6. Neither, if we speak of Glory, may we leave out God, and that is a fourth Point. For as no other thing belongeth so properly to God as Glory: so neither does Glory belong so properly to any other person as to God. The holy Martyr Saint Stephen Therefore calls ▪ him, The God of Glory. And the holy Apostles, when they speak of giving him glory, do it sometime with the exclusive Particle, to the only wise God, or (as the words will equally bear it) only to the wise God be Glory:
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Yea, and the holy Angels in that Anthem they sang upon our Saviours birth, when they shared heaven and earth their several portions, alloted us our part in peace, and the good will of God,
Yea, and the holy Angels in that Anthem they sang upon our Saviors birth, when they shared heaven and earth their several portions, allotted us our part in peace, and the good will of God,
) But that divine, infinite, incomprehensible glory, that belongeth to him as supream King of kings, as his peculiar Prerogative, and the choicest flower in his Crown: of that he is most jealous; in that he will brook no sharer. And he hath made known to us his royal pleasure in that point, Isa. 42. My glory will I not give to another.
) But that divine, infinite, incomprehensible glory, that belongeth to him as supreme King of Kings, as his peculiar Prerogative, and the Choicest flower in his Crown: of that he is most jealous; in that he will brook no sharer. And he hath made known to us his royal pleasure in that point, Isaiah 42. My glory will I not give to Another.
What a great admirer of Virgil said of him ( tanta Maronis gloria, ut nullius laudibus crescat, nullius vituperatione minuatur ) was but a flaunting hyperbole, far beyond the merit of the party he meant it to.
What a great admirer of Virgil said of him (tanta Maronis gloria, ut Nullius laudibus Crescat, Nullius vituperatione minuatur) was but a flaunting hyperbole, Far beyond the merit of the party he meant it to.
But the like speech would be most exquisitely true of him, of whom we now speak; (indeed a NONLATINALPHABET rather than an hyperbole: ) Whose Glory is truly such,
But the like speech would be most exquisitely true of him, of whom we now speak; (indeed a rather than an hyperbole:) Whose Glory is truly such,
To endeavour by our thanksgivings, confessions, faith, charity, obedience, goodworks, and perseverance in all these, to bring Gods true Religion and Worship into request;
To endeavour by our thanksgivings, confessions, faith, charity, Obedience, Goodworks, and perseverance in all these, to bring God's true Religion and Worship into request;
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to win a due reverence to his holy name and word; to beget in others more high and honourable thoughts concerning God in all those his most eminent Attributes of Wisdom, Power, Iustice, Mercy, and the rest:
to win a due Reverence to his holy name and word; to beget in Others more high and honourable thoughts Concerning God in all those his most eminent Attributes of Wisdom, Power, justice, Mercy, and the rest:
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Very true, they in heaven are fitter to do it, and it is best done there: but there is more need of it upon earth; and if it be done here (in truth and singleness of heart) it is very well accepted.
Very true, they in heaven Are fitter to do it, and it is best done there: but there is more need of it upon earth; and if it be done Here (in truth and singleness of heart) it is very well accepted.
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Poor things, God knoweth, our best services are, if God should value them but according to their weight and worth. But in his mercy (and that through Christ ) he graciously accepteth our unfeigned desires, and faithful endeavours according to that truth we have, be it never so little: and not according to that perfection we want, be it never so much. Alas, what is the tinkling of two little bells in a Country-steeple,
Poor things, God Knoweth, our best services Are, if God should valve them but according to their weight and worth. But in his mercy (and that through christ) he graciously Accepteth our unfeigned Desires, and faithful endeavours according to that truth we have, be it never so little: and not according to that perfection we want, be it never so much. Alas, what is the tinkling of two little Bells' in a Country-steeple,
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or the peoples running to the Towns end, and crying God save the King; to add any honour or greatness to the Majesty of a Potent Monarch? Yet will a gracious Prince take those mean expressions of his subjects love, as an honour done him:
or the peoples running to the Towns end, and crying God save the King; to add any honour or greatness to the Majesty of a Potent Monarch? Yet will a gracious Prince take those mean expressions of his subject's love, as an honour done him:
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because he readeth therein their hearty affections towards him, and he knoweth, that if they knew how to express themselves better, they would. So it is here:
Because he readeth therein their hearty affections towards him, and he Knoweth, that if they knew how to express themselves better, they would. So it is Here:
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Whatsoever become of us and our affairs, that yet God may be glorified. Whether ye eat or drink, saith St. Paul, or whatsoever else ye do, let all be done to the glory of God, 1 Cor. 10. He would have us, not only in the performance of good works and of necessary duties, to intend the Glory of God, (according to that of our Saviour;
Whatsoever become of us and our affairs, that yet God may be glorified. Whither you eat or drink, Says Saint Paul, or whatsoever Else you do, let all be done to the glory of God, 1 Cor. 10. He would have us, not only in the performance of good works and of necessary duties, to intend the Glory of God, (according to that of our Saviour;
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In that most absolute Form of Prayer, taught us by Christ himself as the Pattern and Canon of all our Prayers, the Glory of God standeth at both ends. When we begin, the first Petition we are to put up, is, that the Name of God may be hallowed and glorified: and when we have done, we are to wrap up all in the Conclusion with this acknowledgment, that to him alone belongeth all the kingdom, the power and the glory for ever and ever.
In that most absolute From of Prayer, taught us by christ himself as the Pattern and Canon of all our Prayers, the Glory of God Stands At both ends. When we begin, the First Petition we Are to put up, is, that the Name of God may be hallowed and glorified: and when we have done, we Are to wrap up all in the Conclusion with this acknowledgment, that to him alone belongeth all the Kingdom, the power and the glory for ever and ever.
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Infinitely therefore to be preferred, not only before Riches, Honour, Pleasures, Friends, and all the comforts and contentments the World can afford us in this life, but even before life it self.
Infinitely Therefore to be preferred, not only before Riches, Honour, Pleasures, Friends, and all the comforts and contentment's the World can afford us in this life, but even before life it self.
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It was not meerly a strain of his Rhetorick, to give his brethren (by that hyperbolical expression ) the better assurance of his exceeding great love towards them, that our Apostle said before at Chap. 9. of this Epistle, that he could wish himself to be accursed, to be made an Anathema, to be separated and cut off from Christ, for their sakes.
It was not merely a strain of his Rhetoric, to give his brothers (by that hyperbolical expression) the better assurance of his exceeding great love towards them, that our Apostle said before At Chap. 9. of this Epistle, that he could wish himself to be accursed, to be made an Anathema, to be separated and Cut off from christ, for their sakes.
Neither yet was it a hasty inconsiderate speech, that fell suddenly from him as he was writing ( fervente calamo; ) and as the abortive fruit of a precipitate over-passionate zeal, before he had sufficiently consulted his reason, whether he should suffer it to pass in that form or not,
Neither yet was it a hasty inconsiderate speech, that fell suddenly from him as he was writing (fervent Calamo;) and as the abortive fruit of a precipitate overpassionate zeal, before he had sufficiently consulted his reason, whither he should suffer it to pass in that from or not,
Not that St. Paul wished their salvation more than his own; (understand it not so:) for such a desire neither was possible, nor could be regular. Not possible, by the Law of Nature, which cannot but begin at home, Omnes sibi melius esse malunt quam alteri:
Not that Saint Paul wished their salvation more than his own; (understand it not so:) for such a desire neither was possible, nor could be regular. Not possible, by the Law of Nature, which cannot but begin At home, Omnes sibi Better esse Malunt quam Alteri:
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That he preferred the Glory of God before both his own salvation, and theirs. Insomuch that if Gods Glory should so require ( hoc impossibili supposito ) he could be content with all his heart, rather to lose his own part in the joys of heaven, that God might be the more Glorified, than that God should lose any part of his Glory, for his salvation.
That he preferred the Glory of God before both his own salvation, and theirs. Insomuch that if God's Glory should so require (hoc impossibili supposito) he could be content with all his heart, rather to loose his own part in the Joys of heaven, that God might be the more Glorified, than that God should loose any part of his Glory, for his salvation.
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that the bent of his whole desires and endeavours (all other things set apart, otherwise than as they serve thereunto ▪) should be the Glory of God. For first, all men consent in this as an undoubted verity, That that which is the chiefest good, ought also to be the uttermost end. And that must needs be the chiefest good, which Almighty God (who is goodness it self,
that the bent of his Whole Desires and endeavours (all other things Set apart, otherwise than as they serve thereunto ▪) should be the Glory of God. For First, all men consent in this as an undoubted verity, That that which is the chiefest good, ought also to be the uttermost end. And that must needs be the chiefest good, which Almighty God (who is Goodness it self,
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and that is meerly his own glory. All those his high and unconceiveable acts ad intra, being immanent in himself, must needs also be terminated in himself.
and that is merely his own glory. All those his high and unconceivable acts ad intra, being immanent in himself, must needs also be terminated in himself.
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And as for all those his powerful and providential acts ad extra, those I mean which are exercised upon and about the creatures, and (by reason of that their efflux and emanation ) are made better known to us than the former:
And as for all those his powerful and providential acts ad extra, those I mean which Are exercised upon and about the creatures, and (by reason of that their efflux and emanation) Are made better known to us than the former:
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and disposeth of them according to the good pleasure of his Will, for his own names sake, and for his one glories sake. That so his Wisdom, and Power, and Truth, and Iustice, and Mercy, and all those other his divine excellencies, which we are to believe and admire, (but may not seek to comprehend ) might be acknowledged, reverenced, and magnified.
and Disposeth of them according to the good pleasure of his Will, for his own names sake, and for his one Glories sake. That so his Wisdom, and Power, and Truth, and justice, and Mercy, and all those other his divine excellencies, which we Are to believe and admire, (but may not seek to comprehend) might be acknowledged, reverenced, and magnified.
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than the one whereof there is not any one act more gracious, the Destination of those that persevere in Faith and Godliness to eternal happiness; nor any one act more full of terrour and astonishment than the other, the designation of such as live and die in Sin and Infidelity without repentance, to eternal destruction: the Scriptures in the last resolution refer them wholly to his Glory, as the last End. The glory of his rich mercy being most resplendent in the one: and the glory of his just severity in the other. Concerning the one, the Scripture saith, that he predestinated us to the praise of the Glory of his grace. Eph. 1. Concerning the other;
than the one whereof there is not any one act more gracious, the Destination of those that persevere in Faith and Godliness to Eternal happiness; nor any one act more full of terror and astonishment than the other, the designation of such as live and die in since and Infidelity without Repentance, to Eternal destruction: the Scriptures in the last resolution refer them wholly to his Glory, as the last End. The glory of his rich mercy being most resplendent in the one: and the glory of his just severity in the other. Concerning the one, the Scripture Says, that he predestinated us to the praise of the Glory of his grace. Ephesians 1. Concerning the other;
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13. But he requireth it of us secondly, as our bounden Duty, and by way of Thankfulness; in acknowledgement of those many favours we have received from him.
13. But he requires it of us secondly, as our bounden Duty, and by Way of Thankfulness; in acknowledgement of those many favours we have received from him.
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Our Apostle therefore in our Lords behalf presseth us with the nature of our tenure, and challengeth this duty from us by a claim of right. Ye have them of God, saith he, and ye are not your own:
Our Apostle Therefore in our lords behalf Presseth us with the nature of our tenure, and Challengeth this duty from us by a claim of right. You have them of God, Says he, and you Are not your own:
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14. But say there lay no such Obligation upon us, yet thirdly, in point of Wisdom it would concern us to seek our Masters Glory, the benefit whereof would so abundantly redound upon our selves.
14. But say there lay no such Obligation upon us, yet Thirdly, in point of Wisdom it would concern us to seek our Masters Glory, the benefit whereof would so abundantly redound upon our selves.
the gain is solely ours. By seeking his glory, we promote our own: and so by doing him service, we do upon the point but serve our selves. Doth Iob, doth any man, serve God for nought? I speak it not for this purpose,
the gain is solely ours. By seeking his glory, we promote our own: and so by doing him service, we do upon the point but serve our selves. Does Job, does any man, serve God for nought? I speak it not for this purpose,
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for our selves? I note it only, to let us see the exceeding goodness of our gracious Lord and Master, and for our better heartening, that we faint not in his Service, who doth so infallibly procure our Glory, whilst we unfeignedly seek his. And whereof we have a fair and full assurance,
for our selves? I note it only, to let us see the exceeding Goodness of our gracious Lord and Master, and for our better heartening, that we faint not in his Service, who does so infallibly procure our Glory, while we unfeignedly seek his. And whereof we have a fair and full assurance,
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and that from his own mouth, and that in as plain and express terms, as it is possible for a promise to be made, 1 Sam. 2. Them that honour me, I will honour.
and that from his own Mouth, and that in as plain and express terms, as it is possible for a promise to be made, 1 Sam. 2. Them that honour me, I will honour.
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beware we first, that we do not by base flattery, or other too much reverence or obsequiousness give unto any mortal Man, or other finite Creature any part of that Honour, which is due to the infinite and immortal God alone.
beware we First, that we do not by base flattery, or other too much Reverence or obsequiousness give unto any Mortal Man, or other finite Creature any part of that Honour, which is due to the infinite and immortal God alone.
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Not the glory of Omnipotency, unto any Power upon Earth, be it never so great ( God spake once, twice have I heard the same, that power belongeth unto God.
Not the glory of Omnipotency, unto any Power upon Earth, be it never so great (God spoke once, twice have I herd the same, that power belongeth unto God.
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not to any Iudicatory, be it never so solemn. ( Let God be true, and every Man a Lyar, Rom. 3.) Experience sheweth there is Error and Partiality in them all.
not to any Judicatory, be it never so solemn. (Let God be true, and every Man a Liar, Rom. 3.) Experience shows there is Error and Partiality in them all.
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Our blessed Lord himself Christ Iesus, who was the very brightness and express Image of his Fathers Glory, and ( without robbery ) of equal and coeternal Glory with him:
Our blessed Lord himself christ Iesus, who was the very brightness and express Image of his Father's Glory, and (without robbery) of equal and coeternal Glory with him:
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yet, as he was man he did not glorifie himself; nay, (let me say more) having taken upon him the form of a Servant, he durst not seek his own Glory, but the glory of his Father that sent him.
yet, as he was man he did not Glorify himself; nay, (let me say more) having taken upon him the from of a Servant, he durst not seek his own Glory, but the glory of his Father that sent him.
for Vanity is next akin to nothing: and such glory is no better, if Solomon may be judge, For to men seek their own glory, is not glory, Prov. 25. 17. But, though we may not seek to pull any glory upon our selves:
for Vanity is next akin to nothing: and such glory is no better, if Solomon may be judge, For to men seek their own glory, is not glory, Curae 25. 17. But, though we may not seek to pull any glory upon our selves:
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It is a strong temptation, I grant, to our proud minds, but that maketh it nothing the less, it rendreth it rather the more dangerous. For what hath any man to do, to bestow what is none of his? And if we know they have no right to give it, sure we are greatly to blame, if we take it. — NONLATINALPHABET.
It is a strong temptation, I grant, to our proud minds, but that makes it nothing the less, it rendereth it rather the more dangerous. For what hath any man to do, to bestow what is none of his? And if we know they have no right to give it, sure we Are greatly to blame, if we take it. —.
It did not any thing at all either excuse Herod from guilt, or exempt him from punishment, that he did no more but admit those shouts and acclamations, wherewith the people so magnified his eloquence ( It is the voice of God, and not of man.
It did not any thing At all either excuse Herod from guilt, or exempt him from punishment, that he did no more but admit those shouts and acclamations, wherewith the people so magnified his eloquence (It is the voice of God, and not of man.
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) Great ones had need take heed how they listen too much to those that magnifie them too much. Because he did not some way or other shew himself displeased with those flatterers, (not chastening them so much as with a frown ) nor transmit the glory they cast upon him higher, and where it was of right due:
) Great ones had need take heed how they listen too much to those that magnify them too much. Because he did not Some Way or other show himself displeased with those Flatterers, (not chastening them so much as with a frown) nor transmit the glory they cast upon him higher, and where it was of right endue:
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he standeth convicted and condemned upon record, for not giving God the glory, Acts 12. Marvel not that one of God's holy Angels was so ready to do Execution upon him there for that fault:
he Stands convicted and condemned upon record, for not giving God the glory, Acts 12. Marvel not that one of God's holy Angels was so ready to do Execution upon him there for that fault:
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and were preparing Oxen and Garlands to sacrifice to them? As soon as ever they heard of it, in token of grief and detestation, they rent their clothes, and in all haste ran in among the people, crying out, Sirs, what do you mean? Why do you thus? Mistake not your selves nor us.
and were preparing Oxen and Garlands to sacrifice to them? As soon as ever they herd of it, in token of grief and detestation, they rend their clothes, and in all haste ran in among the people, crying out, Sirs, what do you mean? Why do you thus? Mistake not your selves nor us.
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And that is this, that we beware by all means we do not indeed manage our own quarrels, whilest we pretend to stand for the glory of God. Is it not enough for us, to doat upon out own wild fancies, as Pigmalion did upon the Image himself had carved? Enough,
And that is this, that we beware by all means we do not indeed manage our own quarrels, whilst we pretend to stand for the glory of God. Is it not enough for us, to dote upon out own wild fancies, as Pigmalion did upon the Image himself had carved? Enough,
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when we have embraced some fond conceit upon weak grounds through ignorance or prejudice, to contend with some acrimony for it? Enough, having perhaps overshot our selves in some speech or action rashly, to set our selves to maintain it for our credits sake,
when we have embraced Some found conceit upon weak grounds through ignorance or prejudice, to contend with Some acrimony for it? Enough, having perhaps overshot our selves in Some speech or actium rashly, to Set our selves to maintain it for our credits sake,
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as if the cause were his, as if in all we had said or done, we had sought nothing more than him and his glory, nothing less than our selves and our own interest? Alass!
as if the cause were his, as if in all we had said or done, we had sought nothing more than him and his glory, nothing less than our selves and our own Interest? Alas!
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what a pity it is, nay, what a shame, that Conscience, Religion, the honor of God, and the vindicating of his glory, should be made a stale to disloyalty, sacrilege, sedition, faction or private revenge? Yet so it is dayly:
what a pity it is, nay, what a shame, that Conscience, Religion, the honour of God, and the vindicating of his glory, should be made a stale to disloyalty, sacrilege, sedition, faction or private revenge? Yet so it is daily:
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and what a world of errors and mischiefs men have been led into, under that notion. Those words are used pro forma, and set in the beginning of the instrument: when all that followeth after in the whole writing, contain nothing but our own Wills. Time was,
and what a world of errors and mischiefs men have been led into, under that notion. Those words Are used Pro forma, and Set in the beginning of the Instrument: when all that follows After in the Whole writing, contain nothing but our own Wills. Time was,
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and when our Apostle before his conversion made havock of the Church, it was the zeal of Gods Glory that so bemadded him: Concerning zeal persecuting the Church.
and when our Apostle before his conversion made havoc of the Church, it was the zeal of God's Glory that so bemadded him: Concerning zeal persecuting the Church.
19. But as in all Monopolies, there is a pretention of some common good held forth to make them passable: when as in most of them it may be there is no good at all intended to the publick, but private lucre only,
19. But as in all Monopolies, there is a pretention of Some Common good held forth to make them passable: when as in most of them it may be there is no good At all intended to the public, but private lucre only,
or at leastwise mingled with such a strong infusion of corrupt partiality and self-seeking, as sowreth it extremely, and rendreth it very inexcusable.
or At leastwise mingled with such a strong infusion of corrupt partiality and self-seeking, as soureth it extremely, and rendereth it very inexcusable.
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How did the Pharisees and other Iews juggle with the poor man that had been born blind, Ioh. 9. seeking to work upon him with fair words and pretences, ( Give God the praise, &c.) when at the same instant they did most wickedly endeavour to obscure the Glory of that miraculous cure, which Christ had wrought upon him, in giving him his sight.
How did the Pharisees and other Iews juggle with the poor man that had been born blind, John 9. seeking to work upon him with fair words and pretences, (Give God the praise, etc.) when At the same instant they did most wickedly endeavour to Obscure the Glory of that miraculous cure, which christ had wrought upon him, in giving him his sighed.
20. It were no hard matter, if the time would suffer, (or indeed if the times would suffer) to set before you variety of instances, even unto the satiety.
20. It were no hard matter, if the time would suffer, (or indeed if the times would suffer) to Set before you variety of instances, even unto the satiety.
how in some former Ages one man, taking the advantage of every opportunity (whereof the ambitions and factions of Princes and Bishops in every age afforded good store) to lift up himself still higher and higher, hath perked himself up at length in the Temple of God, there bearing himself as God, or a vice-god at least;
how in Some former Ages one man, taking the advantage of every opportunity (whereof the ambitions and factions of Princes and Bishops in every age afforded good store) to lift up himself still higher and higher, hath perked himself up At length in the Temple of God, there bearing himself as God, or a Vicegod At least;
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nor, (for any thing appeareth in the ancient Histories and Monuments of the Church) ever so much as heard of, in any settled Church in Asia, Europe or Africa, for fifteen hundred years together? Both sides pretend from Scripture; and for the glory of God, both:
nor, (for any thing appears in the ancient Histories and Monuments of the Church) ever so much as herd of, in any settled Church in Asia, Europe or Africa, for fifteen hundred Years together? Both sides pretend from Scripture; and for the glory of God, both:
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For no man yet on either side hath been able to make it sufficiently appear from clear evidence of Scripture or Reason, that it is the pleasure of God to be glorified by either of those new devices.
For no man yet on either side hath been able to make it sufficiently appear from clear evidence of Scripture or Reason, that it is the pleasure of God to be glorified by either of those new devices.
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But some have been blamed for bringing into the Church new Forms and Ceremonies; or (which is all one in the apprehensions of men that consider not much,
But Some have been blamed for bringing into the Church new Forms and Ceremonies; or (which is all one in the apprehensions of men that Consider not much,
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and other-some have been blamed for seeking to strip her both of old and new, and to leave her stark naked of all her Ornaments and Formalities. In this case also,
and Othersome have been blamed for seeking to strip her both of old and new, and to leave her stark naked of all her Ornament and Formalities. In this case also,
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22. Methinks ( dust and ashes that we are) we should tremble to make so bold with the glory of the great God of Heaven and Earth, which is the most sacred thing in the world,
22. Methinks (dust and Ashes that we Are) we should tremble to make so bold with the glory of the great God of Heaven and Earth, which is the most sacred thing in the world,
Were it not a lamentable case, if it should ever come to that, that Religion should lie at the top, where Avarice, Ambition, or Sacrilege lie at the bottom, and perhaps Malice, Partiality, Oppression, Murther, some wicked Lust or other in the midst? Yet is not any of this impossible to be:
Were it not a lamentable case, if it should ever come to that, that Religion should lie At the top, where Avarice, Ambition, or Sacrilege lie At the bottom, and perhaps Malice, Partiality, Oppression, Murder, Some wicked Lust or other in the midst? Yet is not any of this impossible to be:
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yea, rather scarce possible to be avoided, so long as we dare take upon us, out of the furiousness of our spirits, and the rashness of a distempered Zeal, to be wiser and holier than God would have us:
yea, rather scarce possible to be avoided, so long as we Dare take upon us, out of the furiousness of our spirits, and the rashness of a distempered Zeal, to be Wiser and Holier than God would have us:
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I mean in the determining of his glory according to our fancies; where we have no clear Texts of Scripture to assure us, that the glory of God is so much concerned in these or those particulars, that we so eagerly contend for.
I mean in the determining of his glory according to our fancies; where we have no clear Texts of Scripture to assure us, that the glory of God is so much concerned in these or those particulars, that we so eagerly contend for.
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It consisteth in the exercise of holy graces, and the conscionble performance of unquestioned duties. Sincere confession of sin proceeding from an humble and contrite heart;
It Consisteth in the exercise of holy graces, and the conscionble performance of unquestioned duties. Sincere Confessi of since proceeding from an humble and contrite heart;
fruitfulness in good works, these, these are things wherein God expecteth to be glorified by us ▪ But as for meats and drinks, and all other indifferent things, inasmuch as they have no intrinsecal moral, either good or evil in them,
fruitfulness in good works, these, these Are things wherein God Expects to be glorified by us ▪ But as for Meats and drinks, and all other indifferent things, inasmuch as they have no intrinsical moral, either good or evil in them,
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the glory of God is not at all concerned in the using or not using of them, otherwise than as our Faith, or Temperance, or Obedience, or Charity, or other like Christian grace or vertue is exercised, or evidenced thereby.
the glory of God is not At all concerned in the using or not using of them, otherwise than as our Faith, or Temperance, or obedience, or Charity, or other like Christian grace or virtue is exercised, or evidenced thereby.
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to wit, the end it self, the Glory of God. The Amplifications follow: the former whereof containeth a description of the party to be glorified. That ye may glorifie God.
to wit, the end it self, the Glory of God. The Amplifications follow: the former whereof Containeth a description of the party to be glorified. That you may Glorify God.
some more general, why it is used at all: some more special, why it should be used here. First, this is Stilo novo: never found in the Old Testament; but very often in the New. (For this cause I bow my knees to the Father of our Lord Iesus Christ. Eph. 3. The God and Father of our Lord Iesus Christ knoweth that I lie not, 2 Cor. 11. Blessed be God, even the Father of our Lord Iesus Christ, 1 Pet. 1.) As the Old Covenant ceased upon the bringing in of a new and better Covenant: so there was cessation of the old Style, upon the bringing in of this new and better Style. The old ran thus, The God of Abraham, the God of Isaac, and the God of Jacob:
Some more general, why it is used At all: Some more special, why it should be used Here. First, this is Stilo novo: never found in the Old Testament; but very often in the New. (For this cause I bow my knees to the Father of our Lord Iesus christ. Ephesians 3. The God and Father of our Lord Iesus christ Knoweth that I lie not, 2 Cor. 11. Blessed be God, even the Father of our Lord Iesus christ, 1 Pet. 1.) As the Old Covenant ceased upon the bringing in of a new and better Covenant: so there was cessation of the old Style, upon the bringing in of this new and better Style. The old ran thus, The God of Abraham, the God of Isaac, and the God of Jacob:
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proclaimed by God himself, when he was about to deliver the posterity of those three godly Patriarchs from the Bondage of Aegypt. But having now vouchsafed unto his people a far more glorious deliverance than that, from a far more grievious Bondage than that, (from under Sin, Satan, Death, Hell, and the Law ) whereof that of Aegypt was but a shadow and type;
proclaimed by God himself, when he was about to deliver the posterity of those three godly Patriarchs from the Bondage of Egypt. But having now vouchsafed unto his people a Far more glorious deliverance than that, from a Far more grievious Bondage than that, (from under since, Satan, Death, Hell, and the Law) whereof that of Egypt was but a shadow and type;
Exchanging the name of God, a name of greater distance and terror; into the Name of Father, a name of more nearness and indulgence: And taking the additional title or denomination, not from the parties delivered (as before) who were his faithful servants indeed,
Exchanging the name of God, a name of greater distance and terror; into the Name of Father, a name of more nearness and indulgence: And taking the additional title or denomination, not from the parties Delivered (as before) who were his faithful Servants indeed,
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24. Secondly, this Style putteth a difference between the true God of Heaven and Earth, whom only we are to glorifie: and all other false and imaginary titular Gods, to whom we owe nothing but scorn and detestation.
24. Secondly, this Style putteth a difference between the true God of Heaven and Earth, whom only we Are to Glorify: and all other false and imaginary titular God's, to whom we owe nothing but scorn and detestation.
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and one Lord Iesus Christ, his Son. This is Deus Christianorum. If either you hope as Christians to receive grace from that God, that alone can give it; or mean as Christians to give glory to that God, that alone ought to have it: this, this is he, and none other;
and one Lord Iesus christ, his Son. This is Deus Christians. If either you hope as Christians to receive grace from that God, that alone can give it; or mean as Christians to give glory to that God, that alone ought to have it: this, this is he, and none other;
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25. These two Reasons are general. There are two other more special; for the use of it here: in respect of some congruity it hath with the matter or method of the Apostles present discourse.
25. These two Reasons Are general. There Are two other more special; for the use of it Here: in respect of Some congruity it hath with the matter or method of the Apostles present discourse.
and whereof also he had given a touch immediately before in the next former verse, and which he also resumed again, in the next following verse; drawn from the example of Christ. That since Christ, in receiving us,
and whereof also he had given a touch immediately before in the next former verse, and which he also resumed again, in the next following verse; drawn from the Exampl of christ. That since christ, in receiving us,
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and condescending to our weaknesses, did aim at his Fathers glory: so we also should aim at the same end, by treading in the same steps. We cannot better glorifie God the Father of our Lord Iesus Christ, than by receiving one another into our charity, care,
and condescending to our Weaknesses, did aim At his Father's glory: so we also should aim At the same end, by treading in the same steps. We cannot better Glorify God the Father of our Lord Iesus christ, than by receiving one Another into our charity, care,
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26. Secondly, since we cannot rightly glorifie God, unless we so conceive him as our Father (— — If I be a Father, where is mine honour? Mal. 1. — That they may see your good works,
26. Secondly, since we cannot rightly Glorify God, unless we so conceive him as our Father (— — If I be a Father, where is mine honour? Malachi 1. — That they may see your good works,
and glorifie your Father, which is in heaven, Mat. 5.) it may be the Apostle would have us take knowledge how we came to have a right to our Son-ship; and for that end might use the title here given, to intimate to us upon what ground it is, that we have leave to make so bold with our great Lord and Master, as to call him our Father: even no other but this,
and Glorify your Father, which is in heaven, Mathew 5.) it may be the Apostle would have us take knowledge how we Come to have a right to our Sonship; and for that end might use the title Here given, to intimate to us upon what ground it is, that we have leave to make so bold with our great Lord and Master, as to call him our Father: even no other but this,
Jesus Christ is the only Son of God by nature and generation: and through him only it is, that we are made the Sons of God by grace and adoption. (As many as received him, to them he gave power to be made the Sons of God, Joh. 1.) If we be the Sons of God, we are made so:
jesus christ is the only Son of God by nature and generation: and through him only it is, that we Are made the Sons of God by grace and adoption. (As many as received him, to them he gave power to be made the Sons of God, John 1.) If we be the Sons of God, we Are made so:
If any grace come from God to us, it is by Christ: If any glory come from us to God, it is by Christ too. ( Unto him be glory in the Church by Christ Iesus, Eph. 3.) And this shall suffice to have spoken concerning the former Amplification: briefly,
If any grace come from God to us, it is by christ: If any glory come from us to God, it is by christ too. (Unto him be glory in the Church by christ Iesus, Ephesians 3.) And this shall suffice to have spoken Concerning the former Amplification: briefly,
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27. Wherein, omitting (for brevities sake such advantages, as from the words NONLATINALPHABET and NONLATINALPHABET, might be raised, for farther enlargement:
27. Wherein, omitting (for brevities sake such advantages, as from the words and, might be raised, for farther enlargement:
observe first, that whereas he nameth two instruments wherewith we are to glorifie God, the one inward ( the mind; ) the other outward ( the mouth; ) he nameth the inward first.
observe First, that whereas he names two Instruments wherewith we Are to Glorify God, the one inward (the mind;) the other outward (the Mouth;) he names the inward First.
Else we shall incur that reproof in the Prophet Isaiah, as well as the Pharisees did, to whom our Saviour applieth it in the Gospel ( This people draweth near me with their mouth,
Else we shall incur that reproof in the Prophet Isaiah, as well as the Pharisees did, to whom our Saviour Applieth it in the Gospel (This people draws near me with their Mouth,
if he had not roused up himself, that is, his heart and mind (for the mind, that's the man ) as well as his tongue, (Awake my glory, awake Lute and Harp, I my self will awake early:
if he had not roused up himself, that is, his heart and mind (for the mind, that's the man) as well as his tongue, (Awake my glory, awake Lute and Harp, I my self will awake early:
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than sounding brass, or a tinkling Cymbal. God is NONLATINALPHABET, an exact critick in spelling and examining the thoughts of our hearts most accurately.
than sounding brass, or a tinkling Cymbal. God is, an exact critic in spelling and examining the thoughts of our hearts most accurately.
And will no more take himself to be honoured by us, when we cry Lord, Lord, or (as the Pharisee) God I thank thee; if our minds the while be aloof off, hankering after the World, or our own base Lusts: than Christ took himself to be honoured by the souldiers, that put a reed into his hand instead of a Scepter, and bowed the knee before him, saying, Hail King of the Iews, and then presently spat upon him,
And will no more take himself to be honoured by us, when we cry Lord, Lord, or (as the Pharisee) God I thank thee; if our minds the while be aloof off, hankering After the World, or our own base Lustiest: than christ took himself to be honoured by the Soldiers, that put a reed into his hand instead of a Sceptre, and bowed the knee before him, saying, Hail King of the Iews, and then presently spat upon him,
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unless with the mouth also we be ready to confess him. David therefore professeth very often in the Psalms, that he would perform his services to God with his mouth and lips. (Open thou my lips,
unless with the Mouth also we be ready to confess him. David Therefore Professes very often in the Psalms, that he would perform his services to God with his Mouth and lips. (Open thou my lips,
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and if there be much heat there, it will break out at the lips. My heart was hot within, saith David, and while I was musing the fire kindled, and at last I spoke with my tongue, Psal. 39. And in another Psalm, as his heart was bufie enditing of a good matter, his tongue was as the Pen of a ready Writer, to take it as fast as his heart could dictate it.
and if there be much heat there, it will break out At the lips. My heart was hight within, Says David, and while I was musing the fire kindled, and At last I spoke with my tongue, Psalm 39. And in Another Psalm, as his heart was bufie enditing of a good matter, his tongue was as the Pen of a ready Writer, to take it as fast as his heart could dictate it.
Heart and Tongue, Mind and Mouth, both must joyn together, and if there be any thing else in us besides, that can contribute any furtherance to the work, it must in too:
Heart and Tongue, Mind and Mouth, both must join together, and if there be any thing Else in us beside, that can contribute any furtherance to the work, it must in too:
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and with one mouth glorifie God. Which argument were of very little force, if unanimity and likemindedness were not a thing very subservient to Gods Glory. What an honour is it to the God of Israel, when all Israel cometh in as one man to do him worship? God hath bestowed gifts upon his Church,
and with one Mouth Glorify God. Which argument were of very little force, if unanimity and Like-mindedness were not a thing very subservient to God's Glory. What an honour is it to the God of Israel, when all Israel comes in as one man to do him worship? God hath bestowed Gifts upon his Church,
and disposed the persons therein into several ranks, administrations, and offices, with admirable variety. Not that they should jar and clash one against another,
and disposed the Persons therein into several ranks, administrations, and Offices, with admirable variety. Not that they should jar and clash one against Another,
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and mutually supply out of their several stores the wants each of other, for the better preservation of the whole, and the more comfort of the several parts. As the variety of instruments and voices, is so far from hindring the musiek, that it maketh it up: (for what else is musical harmony, but concordia discors, variety in consort?) The musick could not be either so full, or delightful without some variety. But then care must be had of two things, first, that the instruments be well in tune (not only each within it self,
and mutually supply out of their several stores the Wants each of other, for the better preservation of the Whole, and the more Comfort of the several parts. As the variety of Instruments and voices, is so Far from hindering the musiek, that it makes it up: (for what Else is musical harmony, but Concord discourse, variety in consort?) The music could not be either so full, or delightful without Some variety. But then care must be had of two things, First, that the Instruments be well in tune (not only each within it self,
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For the tuning; if any one single string, of any one single instrument in the whole consort should be out of tune, though but a little (say it be no more difference than a flat and a sharp) aures eruditae ferre non possent.
For the tuning; if any one single string, of any one single Instrument in the Whole consort should be out of tune, though but a little (say it be no more difference than a flat and a sharp) aures eruditae Far non possent.
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it would be harsh, and grate even a thick and vulgar ear. But say all the instrument should be perfectly well tuned; yet if the men should not agree what to play,
it would be harsh, and grate even a thick and Vulgar ear. But say all the Instrument should be perfectly well tuned; yet if the men should not agree what to play,
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but one would have a grave Pavane, another a nimbler Galliard ▪ a third some frisking toy or Iigg, and then all of them should be wilful, none yield to his fellow,
but one would have a grave Pavane, Another a nimbler Galliard ▪ a third Some frisking toy or Iigg, and then all of them should be wilful, none yield to his fellow,
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When (as it is now grown with us) one Pamphleter must have the Church governed after this fashion, another after that. Twenty several models and platforms of Geovernment: just as one of our own Poets (of good note in his time) hath long since described Errors Children; a numerous brood,
When (as it is now grown with us) one Pamphleter must have the Church governed After this fashion, Another After that. Twenty several models and platforms of Geovernment: just as one of our own Poets (of good note in his time) hath long since described Errors Children; a numerous brood,
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and echoed in the pulpits; to the manifest dishonour of God, the deep scandal of the reformed Religion, and eternal infamy both of our Church and State, and God knoweth what other sad and desperate consequents in future;
and echoed in the pulpits; to the manifest dishonour of God, the deep scandal of the reformed Religion, and Eternal infamy both of our Church and State, and God Knoweth what other sad and desperate consequents in future;
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But if meekness, peaceableness, and moderation, do not first put the Cymbal into good tune: the loudness will but make it the more ungrateful in the player, the more ungrateful to the hearer.
But if meekness, peaceableness, and moderation, do not First put the Cymbal into good tune: the loudness will but make it the more ungrateful in the player, the more ungrateful to the hearer.
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yet both times led thereunto by the Texts, to insist somewhat upon this Metaphor: which maketh me the unwillinger to dwell upon it the third time. Yet sith it appeareth to have been of so frequent and familiar use with our Apostle, and is withal so pertinent both to the process of his discourse in this place,
yet both times led thereunto by the Texts, to insist somewhat upon this Metaphor: which makes me the unwillinger to dwell upon it the third time. Yet sith it appears to have been of so frequent and familiar use with our Apostle, and is withal so pertinent both to the process of his discourse in this place,
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that of Edification. He would have all things in the Church done to edifiying. And if you will take the pains to examine it, you shall find that most times where he speaketh of glorifying God, he doth it with reference to Edification; and most times where he speaketh of Edifying, he doth it with reference to those mutual respects and charitable offices, whereby we apply our selves to our brethren for the maintenance of peace and unity. That passage (for example:) before mentioned,
that of Edification. He would have all things in the Church done to edifiying. And if you will take the pains to examine it, you shall find that most times where he speaks of glorifying God, he does it with Referente to Edification; and most times where he speaks of Edifying, he does it with Referente to those mutual respects and charitable Offices, whereby we apply our selves to our brothers for the maintenance of peace and unity. That passage (for Exampl:) before mentioned,
or whatsoever else ye do, let all be done to the Glory of God ) is meant especially in the case of brotherly condescension, in yielding somewhat to the infirmities of our brethren for charities sake, where in godly wisdom we shall see it expedient so to do,
or whatsoever Else you do, let all be done to the Glory of God) is meant especially in the case of brotherly condescension, in yielding somewhat to the infirmities of our brothers for charities sake, where in godly Wisdom we shall see it expedient so to do,
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He speaketh of bearing the infirmities of our weaker brethren, vers. 1. of not pleasing our selves, but each man pleasing his brother for his good unto edification, vers. 2. of receiving one another, by Christs example, vers. 7. And he cometh in among with this votive prayer, that God would grant them to be like-minded one unto another; that so by their unanimity they might Glorifie God. That is, that their like-mindedness might serve to Gods glory, in the edification of their brethren.
He speaks of bearing the infirmities of our Weaker brothers, vers. 1. of not pleasing our selves, but each man pleasing his brother for his good unto edification, vers. 2. of receiving one Another, by Christ Exampl, vers. 7. And he comes in among with this votive prayer, that God would grant them to be Likeminded one unto Another; that so by their unanimity they might glorify God. That is, that their Like-mindedness might serve to God's glory, in the edification of their brothers.
33. Now if that which best edifieth the Church, do also most glorifie God (as these and the like passages seem to import;) then certainly not by many things is God more glorified than by Peace, Love, and Concord: sith few things edifie more than these do.
33. Now if that which best Edifieth the Church, do also most Glorify God (as these and the like passages seem to import;) then Certainly not by many things is God more glorified than by Peace, Love, and Concord: sith few things edify more than these doe.
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and he when he speaketh of compacting the Church into a building, mentioneth the edifying of it selfin love, Eph. 4. It hath been my hap heretofore more than once,
and he when he speaks of compacting the Church into a building, mentioneth the edifying of it selfin love, Ephesians 4. It hath been my hap heretofore more than once,
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and pulleth the stones all asunder, and throweth them down: One saith, it shall be thus; another starteth up and sweareth, it shall not be so, but thus;
and pulls the stones all asunder, and throweth them down: One Says, it shall be thus; Another starts up and Sweareth, it shall not be so, but thus;
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and then they go to hot words, and from words to blows, and so instead of pointing the wall, fall a thrusting their trowels in one anothers faces:
and then they go to hight words, and from words to blows, and so instead of pointing the wall, fallen a thrusting their trowels in one another's faces:
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How should the work go on and end now, think you, with any good expedition? When one buildeth, and another pulleth down, what profit have they then but labour? saith the wise Son of Sirac, Eccles. 34. A great deal of noise, and a great deal of bustle: but little work done.
How should the work go on and end now, think you, with any good expedition? When one builds, and Another pulls down, what profit have they then but labour? Says the wise Son of Sirach, Eccles. 34. A great deal of noise, and a great deal of bustle: but little work done.
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distraction ever hindreth business. The vessel must needs move slowly, when some of them that sweat at the Oar, ply with all the strength they have to thrust in Eastward, and other some of them, ply as hard to drive her Westward.
distraction ever hindereth business. The vessel must needs move slowly, when Some of them that sweat At the Oar, ply with all the strength they have to thrust in Eastward, and other Some of them, ply as hard to drive her Westward.
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35. Nor is it otherwise in the Church and Common-wealth. When Superiours rule with moderation, Inferiours obey with chearfulness, all men (keeping themselves within their own ranks and stations ) bend themselves with their utmost diligence to advance the publick welfare: the work commonly riseth apace, and prospereth in their hands.
35. Nor is it otherwise in the Church and Commonwealth. When Superiors Rule with moderation, Inferiors obey with cheerfulness, all men (keeping themselves within their own ranks and stations) bend themselves with their utmost diligence to advance the public welfare: the work commonly Riseth apace, and prospereth in their hands.
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But if they that work above, shall strive only how to extend their Power, and they that work below shall strive as much how to enlarge their Liberty; the one to impose, the other to refuse, what they list:
But if they that work above, shall strive only how to extend their Power, and they that work below shall strive as much how to enlarge their Liberty; the one to impose, the other to refuse, what they list:
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They never stand so fast, as when they are of one mind. There is a Greek word sometimes used in the New Testament (NONLATINALPHABET is the word) which is commonly translated confusion, and sometimes tumult. Not unfitly for the sence, either:
They never stand so fast, as when they Are of one mind. There is a Greek word sometime used in the New Testament (is the word) which is commonly translated confusion, and sometime tumult. Not unfitly for the sense, either:
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when shall they meet? Where is that NONLATINALPHABET, that yielding and condescension the Apostle so often requireth? It were a blessed thing, (and till it be so in some measure, the building will never rise to purpose) if men would look, not so much at their power, what they may do; or at their liberty, what they may not do, so to serve their own turns, humours or ends: as how to use both power, liberty, with all due sobriety and charity, to the glory of God in the good of others. If we could once grow to that, not to look every one on his own things,
when shall they meet? Where is that, that yielding and condescension the Apostle so often requires? It were a blessed thing, (and till it be so in Some measure, the building will never rise to purpose) if men would look, not so much At their power, what they may do; or At their liberty, what they may not do, so to serve their own turns, humours or ends: as how to use both power, liberty, with all due sobriety and charity, to the glory of God in the good of Others. If we could once grow to that, not to look every one on his own things,
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but that ye be perfectly joyned together in the same mind, and in the same judgment, 1 Cor. 1. Like-mindedness, you see, is the thing that joineth all together:
but that you be perfectly joined together in the same mind, and in the same judgement, 1 Cor. 1. Like-mindedness, you see, is the thing that joins all together:
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and is in danger of falling. And this St. Paul opposeth to peace, 1 Cor. 14. God is not the author (NONLATINALPHABET) of confusion, or unstableness, but of peace: By that very opposition intimating, that it is mostly for want of peace that things do not stand fast, but are ready to fall into disorder and confusion.
and is in danger of falling. And this Saint Paul Opposeth to peace, 1 Cor. 14. God is not the author () of confusion, or unstableness, but of peace: By that very opposition intimating, that it is mostly for want of peace that things do not stand fast, but Are ready to fallen into disorder and confusion.
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St. Iames speaketh out, what St. Paul but intimateth, and telleth us plainly, that this NONLATINALPHABET is the effect of discord, and that contention is the mother of confusion. For where envying and strife is, saith he, there is, NONLATINALPHABET, inconstancy, unsettledness, confusion and every evil work.
Saint James speaks out, what Saint Paul but intimateth, and Telleth us plainly, that this is the Effect of discord, and that contention is the mother of confusion. For where envying and strife is, Says he, there is,, inconstancy, unsettledness, confusion and every evil work.
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38. For a conclusion of all, I cannot but once again admonish, and earnestly entreat all those, that in contending with much earnestness for matters of no great consequence, have the glory of God ever and anon in their mouths:
38. For a conclusion of all, I cannot but once again admonish, and earnestly entreat all those, that in contending with much earnestness for matters of no great consequence, have the glory of God ever and anon in their mouths:
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that they would take heed of embarquing God and his glory so deep in every trifling business, and such as wherein there is not dignus vindice nodus. But since it clearly appeareth from this and sundry other Texts of holy Scripture, that peace and love are of those things, whereby our gracious Lord God taketh himself to be chiefly glorified: that they would rather faithfully endeavour by their peaceable, charitable, and amiable carriage towards others, especially in such things,
that they would take heed of embarking God and his glory so deep in every trifling business, and such as wherein there is not Dignus vindice nodus. But since it clearly appears from this and sundry other Texts of holy Scripture, that peace and love Are of those things, whereby our gracious Lord God Takes himself to be chiefly glorified: that they would rather faithfully endeavour by their peaceable, charitable, and amiable carriage towards Others, especially in such things,
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as they cannot but know to be (in the judgment of sundry men both learned and godly ) accounted but of inferiour and indifferent nature, to approve to God, the World,
as they cannot but know to be (in the judgement of sundry men both learned and godly) accounted but of inferior and indifferent nature, to approve to God, the World,
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as I did heretofore, with the Apostles Benediction in the Text; (for I know not where to fit my self better.) Now the God of patience and consolation grant you to be like-minded one towards another, according unto Christ;
as I did heretofore, with the Apostles Benediction in the Text; (for I know not where to fit my self better.) Now the God of patience and consolation grant you to be Likeminded one towards Another, according unto christ;
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To which God the Father, and his Son Iesus Christ our Lord, and the blessed Spirit of them both; three Persons, &c. AD AULAM. Sermon XIV. WOBURNE. 1647. AUGUST.
To which God the Father, and his Son Iesus christ our Lord, and the blessed Spirit of them both; three Persons, etc. AD AULAM. Sermon XIV. WOBURNE. 1647. AUGUST.
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but in default of such, will catch and twine about whatsoever is next them, that may be any little stay to them for any little time. So a Hop, for want of a strong Pole, will wind it self about a Thistle or Nettle, or any sorry weed, The heart of man, whilst it seeketh abroad for somewhat without it self, to rest it self upon;
but in default of such, will catch and twine about whatsoever is next them, that may be any little stay to them for any little time. So a Hop, for want of a strong Pole, will wind it self about a Thistle or Nettle, or any sorry weed, The heart of man, while it seeks abroad for somewhat without it self, to rest it self upon;
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David affirmeth positively, what he had found true by much experience: that when all others from whom we expect help, either will not, or cannot; God both can and will help us,
David Affirmeth positively, what he had found true by much experience: that when all Others from whom we expect help, either will not, or cannot; God both can and will help us,
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The words import, First, a possibility of failing in all inferiour helps. It is supposed Fathers and Mothers and proportionally all other friends and helps ) may forsake us, and leave us succourless:
The words import, First, a possibility of failing in all inferior helps. It is supposed Father's and Mother's and proportionally all other Friends and helps) may forsake us, and leave us succourless:
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3. Father and Mother. First, who are they? Properly and chiefly, our natural Parents, of whom we were begotten and born; to whom (under God) we owe our being and breeding. Yet here, not they only;
3. Father and Mother. First, who Are they? Properly and chiefly, our natural Parents, of whom we were begotten and born; to whom (under God) we owe our being and breeding. Yet Here, not they only;
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but by Synecdoche all other kinsfolks, neighbours, friends, acquaintance; or indeed more generally yet, all wordly comforts, stays, and helps whatsoever. 2. But then, why these named the rarest;
but by Synecdoche all other kinsfolks, neighbours, Friends, acquaintance; or indeed more generally yet, all wordly comforts, stays, and helps whatsoever. 2. But then, why these nam the Rarest;
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Father, and Mother too? Partly, because it can hardly be imagined, that both of them should forsake their child, though one should hap to be unkind. Partly,
Father, and Mother too? Partly, Because it can hardly be imagined, that both of them should forsake their child, though one should hap to be unkind. Partly,
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beyond the care of the most provident Father, beyond the affection of the tenderest Mother. 4. But then Fourthly, When may they be said to forsake us? When at any time they leave us destitute of such help as we stand in need of.
beyond the care of the most provident Father, beyond the affection of the Tenderest Mother. 4. But then Fourthly, When may they be said to forsake us? When At any time they leave us destitute of such help as we stand in need of.
or out of necessity, when they cannot help us, though they would if they could. 4. The meaning of the words in the former part of the verse thus opened:
or out of necessity, when they cannot help us, though they would if they could. 4. The meaning of the words in the former part of the verse thus opened:
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The truth whereof will the better appear, if, instancing especially in our natural Parents (as the Text leadeth us) we take a view of sundry particular causes of their so failing us, under the two general heads but now mentioned:
The truth whereof will the better appear, if, instancing especially in our natural Parents (as the Text leads us) we take a view of sundry particular Causes of their so failing us, under the two general Heads but now mentioned:
) yet so desperately wicked is the heart of man, that if it should be left to the wildness of its own corruption, without any other bridle than the light of natural principles only, it would eftsoons shake off that also:
) yet so desperately wicked is the heart of man, that if it should be left to the wildness of its own corruption, without any other bridle than the Light of natural principles only, it would eftsoons shake off that also:
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and quite raze out all impressions of the Law of Nature; at least so blur and confound the Characters, that the Conscience should be able to spell very little (or nothing at all) of Duty out of them.
and quite raze out all impressions of the Law of Nature; At least so blur and confound the Characters, that the Conscience should be able to spell very little (or nothing At all) of Duty out of them.
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Else what needed the Apostle, among other sins, to have listed this NONLATINALPHABET, this want of natural affection, in two several Catalogues, Rom. 1. and 2 Tim. 3. Or to have charged Titus, that young women should be taught among other things, to be NONLATINALPHABET, to love their Children? If he had not observed some to have neglected their duty in that particular;
Else what needed the Apostle, among other Sins, to have listed this, this want of natural affection, in two several Catalogues, Rom. 1. and 2 Tim. 3. Or to have charged Titus, that young women should be taught among other things, to be, to love their Children? If he had not observed Some to have neglected their duty in that particular;
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Yea, they may forget: (They, in the plural number) Isa. 49. 15. 6. Secondly, Parents, not altogether void of natural affection, may yet have their affections so alienated from their children upon some personal dislike, as to forsake them.
Yea, they may forget: (They, in the plural number) Isaiah 49. 15. 6. Secondly, Parents, not altogether void of natural affection, may yet have their affections so alienated from their children upon Some personal dislike, as to forsake them.
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Of which dislike I deny not but there may be just cause. As among the Hebrews in the case of Blasphemy, the Fathers hand was to be first in the execution of his Son, Deut. 13. And both Civilians and Casuists allow the Father jus abdicationis, a right of abdication in some cases.
Of which dislike I deny not but there may be just cause. As among the Hebrews in the case of Blasphemy, the Father's hand was to be First in the execution of his Son, Deuteronomy 13. And both Civilians and Casuists allow the Father jus abdicationis, a right of abdication in Some cases.
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For they that give their earthly Parents, just cause to forsake them, can have little confidence that God as their heavenly Father should take them up. But when Parents shall withdraw their love and help from their Children upon some small oversights, or venial miscarriages; or take distaste at them either without cause, or more than there is cause;
For they that give their earthly Parents, just cause to forsake them, can have little confidence that God as their heavenly Father should take them up. But when Parents shall withdraw their love and help from their Children upon Some small oversights, or venial miscarriages; or take distaste At them either without cause, or more than there is cause;
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interpreting his friendship with David, as it had been a plotted Conspiracy between his Son and his Servant, to take his Crown and his life from him:) Or when they shall disinherit their Children for some.
interpreting his friendship with David, as it had been a plotted conspiracy between his Son and his Servant, to take his Crown and his life from him:) Or when they shall disinherit their Children for Some.
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the blessing of God hath not usually followed upon the persons, and seldom hath the estate prospered in the hands of those that have succeeded in their rooms.
the blessing of God hath not usually followed upon the Persons, and seldom hath the estate prospered in the hands of those that have succeeded in their rooms.
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7. Thirdly, Parents, whose affection towards their Children hath not been sowred by any personal dislike, may yet have their affection so over-powered by some stronger lust, as to become cruel to their children, and forsake them.
7. Thirdly, Parents, whose affection towards their Children hath not been soured by any personal dislike, may yet have their affection so overpowered by Some Stronger lust, as to become cruel to their children, and forsake them.
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For as in the World, Might oftentimes over-beareth Right: so in the soul of man, the violence of a stronger passion or affection, (which in the case in hand may happen sundry ways) beareth down the weaker. It may happen,
For as in the World, Might oftentimes over-beareth Right: so in the soul of man, the violence of a Stronger passion or affection, (which in the case in hand may happen sundry ways) bears down the Weaker. It may happen,
as sometimes it hath done, out of Superstition. So Agamemnon sacrificed his Daughter Iphigenia. The Heathens, generally, deceived by their cheating Oracles, and some of the Iews led by their example, sacrificed their sons and daughters unto devils, and caused their children to pass through the fire to Moloch.
as sometime it hath done, out of Superstition. So Agamemnon sacrificed his Daughter Iphigenia. The heathens, generally, deceived by their cheating Oracles, and Some of the Iews led by their Exampl, sacrificed their Sons and daughters unto Devils, and caused their children to pass through the fire to Moloch.
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Sometimes out of revenge. As Medea, to be revenged of Iason for leaving her, and placing his affection elsewhere, slew her own two Sons, begotten by him, in his sight.
Sometime out of revenge. As Medea, to be revenged of Iason for leaving her, and placing his affection elsewhere, slew her own two Sons, begotten by him, in his sighed.
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) Sometimes out of fear. So the Parents of the blind man owned their Son indeed, Ioh. 9. but for fear of being cast out of the Synagogue durst not speak a word in his just defence;
) Sometime out of Fear. So the Parents of the blind man owned their Son indeed, John 9. but for Fear of being cast out of the Synagogue durst not speak a word in his just defence;
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And Herod the great, for no other cause than his own causeless fears and jealousies, destroyed many of his own Sons. Sometimes out of the extremity and impatience of hunger. As in the sad story of the two mothers, who in the great Famine at the siege of Samaria had covenanted to dress their Children by turns, and to eat them:
And Herod the great, for no other cause than his own causeless fears and jealousies, destroyed many of his own Sons. Sometime out of the extremity and impatience of hunger. As in the sad story of the two mother's, who in the great Famine At the siege of Samaria had covenanted to dress their Children by turns, and to eat them:
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who by gaming, drinking, luxury, and other riot and intemperance vainly wasting their estate, (out of which, by St. Pauls rule, they ought to provide and lay up for their Children ) bring themselves to penury, and leave their children to beggery.
who by gaming, drinking, luxury, and other riot and intemperance vainly wasting their estate, (out of which, by Saint Paul's Rule, they ought to provide and lay up for their Children) bring themselves to penury, and leave their children to beggary.
Whilst we are full and stand in no need of them, they are also full of kindness, and overflow with protestations of love and service, Amici divitis multi;
While we Are full and stand in no need of them, they Are also full of kindness, and overflow with protestations of love and service, Friends divitis multi;
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they do but flatter with their lips, and dissemble with their double heart ▪ When we seek to them in our need, they look upon us stightly, and at a distance;
they do but flatter with their lips, and dissemble with their double heart ▪ When we seek to them in our need, they look upon us stightly, and At a distance;
9. As then, first, Natural Parents many times want natural affection: so common friends many times want common honesty, and fail those that trust to them.
9. As then, First, Natural Parents many times want natural affection: so Common Friends many times want Common honesty, and fail those that trust to them.
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And as they lastly too much forget their Children, whilst they too eagerly pursue their own lusts: so these to serve their own ends, lay aside all relations, and break through all obligations of friendship:
And as they lastly too much forget their Children, while they too eagerly pursue their own Lustiest: so these to serve their own ends, lay aside all relations, and break through all obligations of friendship:
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and if our occasions require something should be done for us, that may chance put them to some little trouble, hazard, or charge, or otherwise standeth not with their liking;
and if our occasions require something should be done for us, that may chance put them to Some little trouble, hazard, or charge, or otherwise Stands not with their liking;
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First, there is in the understandings of men a great deal of darkness, for the discerning of Truth and falshood, even in speculativis, matters which stand at a certain stay, and alter not:
First, there is in the understandings of men a great deal of darkness, for the discerning of Truth and falsehood, even in speculativis, matters which stand At a certain stay, and altar not:
but much more for the discerning of Good and Evil in Practicis; matters, which by reason of the multiplicity of uncertain and mutable Circumstances are infinitely various.
but much more for the discerning of Good and Evil in Practicis; matters, which by reason of the Multiplicity of uncertain and mutable circumstances Are infinitely various.
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Whereby it becometh a matter of greater difficulty, to avoid folly in practice, than Error in judgment. No wonder then if the carefullest Parents, and faithfullest Friends be many times wanting in their help to those they wish well to:
Whereby it Becometh a matter of greater difficulty, to avoid folly in practice, than Error in judgement. No wonder then if the carefullest Parents, and Faithfullest Friends be many times wanting in their help to those they wish well to:
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when either can find no way at all, whereby to to do them good; or else pitch upon a wrong one, whereby unawares they do them harm. Sedulitas autem stultè quem diligit, urget.
when either can find no Way At all, whereby to to do them good; or Else pitch upon a wrong one, whereby unawares they do them harm. Sedulitas autem stultè Whom diligit, urget.
or else adventure upon such probabilities, as may lead him to mistake the Cause, and so the Disease, and so the Cure; and so in fine to destroy the Patient by those very means, whereby he intended his recovery. So Parents and others that love their children or friends well,
or Else adventure upon such probabilities, as may led him to mistake the Cause, and so the Disease, and so the Cure; and so in fine to destroy the Patient by those very means, whereby he intended his recovery. So Parents and Others that love their children or Friends well,
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may be so puzled sometimes by the unhappy conjunctures of some cross Circumstances, as that they cannot resolve upon any certain course how to dispose of them, deal with them,
may be so puzzled sometime by the unhappy conjunctures of Some cross circumstances, as that they cannot resolve upon any certain course how to dispose of them, deal with them,
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11. And as we may fail of needful help from our best friend for lack of skill: so may we also secondly for want of Power. Verily all sufficiency is not to be found but in the Almighty Creator alone.
11. And as we may fail of needful help from our best friend for lack of skill: so may we also secondly for want of Power. Verily all sufficiency is not to be found but in the Almighty Creator alone.
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No Creature can yield out of his own sufficiency, a salve for every sore, a supply for every want, a help for every defect: but there is some impotency, some vacuity, some deficiency, in the best.
No Creature can yield out of his own sufficiency, a salve for every soar, a supply for every want, a help for every defect: but there is Some impotency, Some vacuity, Some deficiency, in the best.
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and (for ought she knew, and relating but to ordinary means ) he must perish. All she could do was, to cast the poor child under a shrub, and get her a good way off, that she might not see him die,
and (for ought she knew, and relating but to ordinary means) he must perish. All she could do was, to cast the poor child under a shrub, and get her a good Way off, that she might not see him die,
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and to lift up her own voice, that she might not hear his, Gen. 21. And Moses his Parents, when they had hid him as long as they could or durst, at last forsook him,
and to lift up her own voice, that she might not hear his, Gen. 21. And Moses his Parents, when they had hid him as long as they could or durst, At last forsook him,
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and left him in the flags by the brink of the River Nilus, Exod. 2. The widdow of Sarepta also, 1 King. 17. in the long drought and famine, being stored of provision but for one single repast for her self and her son, saw no possibility of further relief for her self and him;
and left him in the flags by the brink of the River Nilus, Exod 2. The widow of Sarepta also, 1 King. 17. in the long drought and famine, being stored of provision but for one single repast for her self and her son, saw no possibility of further relief for her self and him;
for wherein is he to be accounted of? The Soul and Body (in whose conjunction life consisteth) are tied together by no stronger a thred, than the breath that passeth in and out by the Nostrils. Cut that thred, stop that breath, down falleth the tallest,
for wherein is he to be accounted of? The Soul and Body (in whose conjunction life Consisteth) Are tied together by no Stronger a thread, than the breath that passes in and out by the Nostrils. cut that thread, stop that breath, down falls the Tallest,
neither hath he any more a portion for ever in any thing that is done under the Sun. And how should they then help others, that can no longer sustain themselves? Needs must they forsake us,
neither hath he any more a portion for ever in any thing that is done under the Sun. And how should they then help Others, that can no longer sustain themselves? Needs must they forsake us,
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When their time is come, they vanish; make themselves wings, and away they hie: and when they are upon the wing, look after them we may a little while,
When their time is come, they vanish; make themselves wings, and away they high: and when they Are upon the wing, look After them we may a little while,
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13. The more unwise we, to raise to our selves such vast hopes, as sometimes we do, upon so narrow, so frail a bottom. Would any wise man when he might have a staff, lean the weight of his body upon a crutch of reed? Or trust to a gutter-spout to quench his thirst,
13. The more unwise we, to raise to our selves such vast hope's, as sometime we do, upon so narrow, so frail a bottom. Would any wise man when he might have a staff, lean the weight of his body upon a crutch of reed? Or trust to a gutter-spout to quench his thirst,
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when he might go to a spring? Yet so is he that putteth his trust in any earthly Father or Friend, or in any Child of man, or in any other creature or thing, besides God:
when he might go to a spring? Yet so is he that putteth his trust in any earthly Father or Friend, or in any Child of man, or in any other creature or thing, beside God:
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That forsaking the fountain of living waters, which runneth clear, and can never be drawn dry, diggeth to himself broken pits, that can hold but a little water, and that but muddy at the best,
That forsaking the fountain of living waters, which Runneth clear, and can never be drawn dry, diggeth to himself broken pits, that can hold but a little water, and that but muddy At the best,
David went out against him in the name of the Lord of Hosts. And they prospered accordingly. Behold Goliah is brought down; David riseth: Goliah falleth; David standeth upright.
David went out against him in the name of the Lord of Hosts. And they prospered accordingly. Behold Goliath is brought down; David Riseth: Goliath falls; David Stands upright.
and they shall all fail together, Isa. 31. 14. It were good wisdom for us therefore to deal safely; (NONLATINALPHABET hath ever been held a wholsom politick Aphorism by the wise ones of the world:) never to rely on those that may deceive us;
and they shall all fail together, Isaiah 31. 14. It were good Wisdom for us Therefore to deal safely; (hath ever been held a wholesome politic Aphorism by the wise ones of the world:) never to rely on those that may deceive us;
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to raise our selves to honours by faithful services and vertuous endeavours; to take our portion of lawful and regular pleasures: These we may do; those we must do.
to raise our selves to honours by faithful services and virtuous endeavours; to take our portion of lawful and regular pleasures: These we may do; those we must do.
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But take we heed we place not our felicity in the enjoyment, or please our selves too much in the confidence, or allow our selves over-much freedom in the use of any creature.
But take we heed we place not our felicity in the enjoyment, or please our selves too much in the confidence, or allow our selves overmuch freedom in the use of any creature.
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and what Casualties, and frailties: we should reap (at least) this threefold benefit thereby ▪ It would make us first, receive these outward things with more thankfulness; secondly, use them with more moderation; thirdly, forgo them with more patience than usually we do.
and what Casualties, and frailties: we should reap (At least) this threefold benefit thereby ▪ It would make us First, receive these outward things with more thankfulness; secondly, use them with more moderation; Thirdly, forgo them with more patience than usually we do.
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but let us bear up notwithstanding, since we are neither hopeless, nor helpless. When all faileth, we have yet one string left, which we are sure will hold: even the name of the Lord our God;
but let us bear up notwithstanding, since we Are neither hopeless, nor helpless. When all Faileth, we have yet one string left, which we Are sure will hold: even the name of the Lord our God;
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16. The primary signification of the Hebrew Verb here used, is, together: and so it might allude to that, whereunto our Saviour in the Gospel resembleth his compassion towards the Jews, of a Hen gathering her Chickens under her wings.
16. The primary signification of the Hebrew Verb Here used, is, together: and so it might allude to that, whereunto our Saviour in the Gospel resembles his compassion towards the jews, of a Hen gathering her Chickens under her wings.
But it is here rather translated by taking up, as the word very usually signifieth. 1. And it seemeth to resemble the state of young infants, by the unnatural Parents exposed to the wide world, (as we read Cyrus, and Romulus, and some others, both in Fables and Histories to have been) where they must have perished, if some good body had not taken pity of them,
But it is Here rather translated by taking up, as the word very usually signifies. 1. And it seems to resemble the state of young Infants, by the unnatural Parents exposed to the wide world, (as we read Cyrus, and Romulus, and Some Others, both in Fables and Histories to have been) where they must have perished, if Some good body had not taken pity of them,
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and taken them up. 2. Or the state of some impotent neglected Cripple, like him that lay before the Pool of Bethesda, and had neither limbs to put himself into the water,
and taken them up. 2. Or the state of Some impotent neglected Cripple, like him that lay before the Pool of Bethesda, and had neither limbs to put himself into the water,
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nor any friend to help him in. 3. Or the traveller in the Parable, Luke 10. that lay in the high-way wounded by thieves half dead, where he must have died out-right, if the Samaritan Passenger had not taken him up, and taken order for his tending and recovery.
nor any friend to help him in. 3. Or the traveller in the Parable, Lycia 10. that lay in the highway wounded by thieves half dead, where he must have died outright, if the Samaritan Passenger had not taken him up, and taken order for his tending and recovery.
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and left most destitute of all worldly succour. Whence it is, that so often in the Psalms, to procure readier help from God, David alledgeth it as a forcible argument, that he was a desolate and forsaken man.
and left most destitute of all worldly succour. Whence it is, that so often in the Psalms, to procure Readier help from God, David allegeth it as a forcible argument, that he was a desolate and forsaken man.
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because of all other birds the ravens are observeth soonest to forsake their young ones. Whether the observation hold or no, it serveth to my purpose howsoever:
Because of all other Birds the Ravens Are observeth soonest to forsake their young ones. Whither the observation hold or no, it serves to my purpose howsoever:
When Ishmaels Mother despairing of his life had forsaken him, and laid him down gasping (his last, for ought she knew, or could do to help it) in the wilderness;
When Ishmaels Mother despairing of his life had forsaken him, and laid him down gasping (his last, for ought she knew, or could do to help it) in the Wilderness;
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and so the child was preserved, Gen. 21. When Moses his Parents also had forsaken him (for they durst not stand by him any longer) and laid him down among the rushy flags;
and so the child was preserved, Gen. 21. When Moses his Parents also had forsaken him (for they durst not stand by him any longer) and laid him down among the rushy flags;
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But all the while Dominus à dextris: there was one at his right hand (though at first he was not aware of him) ready to take him up: As it there followeth, ver. 6. I cried unto thee, O Lord,
But all the while Dominus à dextris: there was one At his right hand (though At First he was not aware of him) ready to take him up: As it there follows, ver. 6. I cried unto thee, Oh Lord,
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and said, thou art my hope and my portion in the land of the living. And how St. Paul was forsaken, take it from himself, 2 Tim. 4. 16. At my first answer no man stood with me, but all forsook me. A heavy case:
and said, thou art my hope and my portion in the land of the living. And how Saint Paul was forsaken, take it from himself, 2 Tim. 4. 16. At my First answer no man stood with me, but all forsook me. A heavy case:
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and had been heavier, had there not been one ready to take his part, at the next verse, Nevertheless the Lord stood by me and strengthened me, &c. What need we any more witnesses:
and had been Heavier, had there not been one ready to take his part, At the next verse, Nevertheless the Lord stood by me and strengthened me, etc. What need we any more Witnesses:
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19. But you will yet say, These two might testifie what they had already found post-factum. But David in the Text pronounceth de futuro, before-hand, and that somewhat confidently.
19. But you will yet say, These two might testify what they had already found post-factum. But David in the Text pronounceth de futuro, beforehand, and that somewhat confidently.
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In his Nature four Qualities there are, (we take leave so to speak, sutably our own low apprehensions; for in the Godhead there are properly no Qualities: ) but call them Qualities, or Attributes, or what else you will;
In his Nature four Qualities there Are, (we take leave so to speak, suitably our own low apprehensions; for in the Godhead there Are properly no Qualities:) but call them Qualities, or Attributes, or what Else you will;
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there are four perfections in God, opposite to those defects, which in our earthly Parents we have found to be the chiefe causes why they do so oft forsake us:
there Are four perfections in God, opposite to those defects, which in our earthly Parents we have found to be the chief Causes why they do so oft forsake us:
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Those are his Love, his Wisdom, his Power, his Eternity: all in his Nature. To which four add his Promise; and you have the fulness of all the assurance that can be desired.
Those Are his Love, his Wisdom, his Power, his Eternity: all in his Nature. To which four add his Promise; and you have the fullness of all the assurance that can be desired.
Potenier non potest. It is impossible for him, to whom all things are possible, to deny himself. The Church indeed, out of the sense of her pressures, letteth all complaints sometimes as if she were forsaken: (But Sion said, the Lord hath forsaken me,
Potenier non potest. It is impossible for him, to whom all things Are possible, to deny himself. The Church indeed, out of the sense of her pressures, lets all complaints sometime as if she were forsaken: (But Sion said, the Lord hath forsaken me,
it is a weakness in her, to which during her warfare she is subject by fits: but she is checkt for it immediately, in the very next verse there, Can a woman forget her sucking Child, &c. Yea, they may forget:
it is a weakness in her, to which during her warfare she is Subject by fits: but she is checked for it immediately, in the very next verse there, Can a woman forget her sucking Child, etc. Yea, they may forget:
Quis accusabit? Who dare lay any thing to the charge of his Elect, when he standeth up for their Iustification? They alass are negligent enough; unthankful undutiful children:
Quis accusabit? Who Dare lay any thing to the charge of his Elect, when he Stands up for their Justification? They alas Are negligent enough; unthankful undutiful children:
nay (confest it must be) other while stubborn and rebellious. But as Davids heart longed after Absolom, because he was his Son, though a very ungracious one:
nay (confessed it must be) other while stubborn and rebellious. But as Davids heart longed After Absalom, Because he was his Son, though a very ungracious one:
Forgiving all their by-past miscariages upon their true repentance; receiving them with gladness. though they have squandered away all their portion with riotous living, if they return to him in any time with humble, obedient, and perfect hearts;
Forgiving all their bypast miscarriages upon their true Repentance; receiving them with gladness. though they have squandered away all their portion with riotous living, if they return to him in any time with humble, obedient, and perfect hearts;
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So as unless by a total wilful renouncing him they break from him, and cut themselves off, nothing in the world shall be able to separate them from the love of God, which is in Christ Iesus our Lord.
So as unless by a total wilful renouncing him they break from him, and Cut themselves off, nothing in the world shall be able to separate them from the love of God, which is in christ Iesus our Lord.
22. Yet again, Parents affections may be so strongly byassed another way, (as we heard) that in the pursuit of other delights, they may either quite forget or very much disregard their Children.
22. Yet again, Parents affections may be so strongly biased Another Way, (as we herd) that in the pursuit of other delights, they may either quite forget or very much disregard their Children.
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But no such thing can befal our heavenly Father; who taketh pleasure in his People, and in their Prosperity: whose chiefest delight is in shewing mercy to his children, and doing them good.
But no such thing can befall our heavenly Father; who Takes pleasure in his People, and in their Prosperity: whose chiefest delight is in showing mercy to his children, and doing them good.
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[ The Lord had a delight in thy Fathers to love them, Deut. 10. ] And whereas the Church (as we also heard) is apt to complain, that she is forsaken and desolate: The Lord by the Prophet giveth her a most comfortable assurance to the contrary, Isa. 62. Thou shalt no more be called forsaken, — &c. But thou shalt be call'd Hephzibah.
[ The Lord had a delight in thy Father's to love them, Deuteronomy 10. ] And whereas the Church (as we also herd) is apt to complain, that she is forsaken and desolate: The Lord by the Prophet gives her a most comfortable assurance to the contrary, Isaiah 62. Thou shalt no more be called forsaken, — etc. But thou shalt be called Hephzibah.
But God, who dwelleth in light, nay, who is light, knoweth the in most recesses, the darkest thoughts and secrets of all mens hearts, better than themselves do.
But God, who dwells in Light, nay, who is Light, Knoweth thee in most Recesses, the Darkest thoughts and secrets of all men's hearts, better than themselves do.
He perfectly understandeth all their wants, and what supplies are fittest in their respective conditions, with all the least circumstances thereunto belonging.
He perfectly understands all their Wants, and what supplies Are Fittest in their respective conditions, with all the least Circumstances thereunto belonging.
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When all the wits and devices of men are at a loss, and know not which way in the world to turn them, to avoid this danger, to prevent that mischief, to effectuate any design: the Lord by his infinite wisdom can manage the business with all advantage for the good of his children,
When all the wits and devices of men Are At a loss, and know not which Way in the world to turn them, to avoid this danger, to prevent that mischief, to effectuate any Design: the Lord by his infinite Wisdom can manage the business with all advantage for the good of his children,
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we may behold as by way of instance in his fatherly corrections: As the Apostle, Heb. 12. maketh the comparison between the different proceedings of the fathers of our flesh,
we may behold as by Way of instance in his fatherly corrections: As the Apostle, Hebrew 12. makes the comparison between the different proceedings of the Father's of our Flesh,
who in all his chastisements hath an eye, as to our former faults, (such is his Iustice; ) so also and especially to our future profit, (such is his mercy: ) and ordereth all accordingly.
who in all his chastisements hath an eye, as to our former Faults, (such is his justice;) so also and especially to our future profit, (such is his mercy:) and Ordereth all accordingly.
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His blessings are our daily food: his corrections our Physick. Our frequent surfeiting on that food bringeth on such distempers, that we must be often and sometimes soundly physickt, or we are but lost men.
His blessings Are our daily food: his corrections our Physic. Our frequent surfeiting on that food brings on such distempers, that we must be often and sometime soundly Physicked, or we Are but lost men.
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As therefore a skilful Physician attempereth and applieth his remedies with such due regard to the present state of the Patient, as may be likeliest to restore him to a good habit of body and consistency of health: so dealeth our heavenly Father with us. But with this remarkable difference.
As Therefore a skilful physician attempereth and Applieth his remedies with such due regard to the present state of the Patient, as may be likeliest to restore him to a good habit of body and consistency of health: so deals our heavenly Father with us. But with this remarkable difference.
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The other may err in judging of the state of the body, or the nature of the ingredients; in his proportions of mixture; in the dose, and many other ways:
The other may err in judging of the state of the body, or the nature of the ingredients; in his proportions of mixture; in the dose, and many other ways:
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our heavenly Fathers power is (as his wisdom) infinite. Not limited by any thing, but his own blessed will: ( quicquid voluit fecit; as for our God he is in heaven, he hath done whatsoever pleased him.
our heavenly Father's power is (as his Wisdom) infinite. Not limited by any thing, but his own blessed will: (quicquid voluit fecit; as for our God he is in heaven, he hath done whatsoever pleased him.
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) Not hindred by any resistance, or retarded by any impediments: ( Quis restitit? Who hath resisted his will? Rom. 9.) Not disabled by any casualities, occurrences,
) Not hindered by any resistance, or retarded by any impediments: (Quis restitit? Who hath resisted his will? Rom. 9.) Not disabled by any casualties, occurrences,
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The most proper time for him to lay to his hand, is, when (to our apprehensions) his Law is even quite destroyed, when Men have fallen upon most cursed designs, trampled all Laws of God and Men under their feet,
The most proper time for him to lay to his hand, is, when (to our apprehensions) his Law is even quite destroyed, when Men have fallen upon most cursed designs, trampled all Laws of God and Men under their feet,
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and prospered. And here indeed is the right trial of our faith, and whether we be the true children of faithful Abraham: If we can hope beyond and against hope: That is,
and prospered. And Here indeed is the right trial of our faith, and whither we be the true children of faithful Abraham: If we can hope beyond and against hope: That is,
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not staggering (through unbelief ) at any promise, seem it never so unlikely: and continue stedfast in our holy obedience to the will of God, not staggering (through disobedience ) at any command, seem it never so unreasonable. Abraham did both:
not staggering (through unbelief) At any promise, seem it never so unlikely: and continue steadfast in our holy Obedience to the will of God, not staggering (through disobedience) At any command, seem it never so unreasonable. Abraham did both:
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and out of this reason, as the Apostle rendreth it, Rom. 4. because he was firmly grounded in this persuasion of the power of God, that what he had promised he was able also to perform.
and out of this reason, as the Apostle rendereth it, Rom. 4. Because he was firmly grounded in this persuasion of the power of God, that what he had promised he was able also to perform.
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26. The last attribute proposed is Gods Eternity. Our Fathers and Mothers where are they? And do Prophets, or Princes, or any sort of men live for ever? They all pass like a shadow, wither as grass, and are driven away as the Grashopper. When they must go, they cannot help themselves: and when they are gone, they cannot help us. They are mortal men; he the immortal God: they are dying men; he the living God. Life is one of his Prerogatives Royal. All other things that partake of life in any degree, have but a derived life, and such as either shall have an end, or at least had a beginning. God alone hath life in and of himself:
26. The last attribute proposed is God's Eternity. Our Father's and Mother's where Are they? And do prophets, or Princes, or any sort of men live for ever? They all pass like a shadow, wither as grass, and Are driven away as the Grasshopper. When they must go, they cannot help themselves: and when they Are gone, they cannot help us. They Are Mortal men; he the immortal God: they Are dying men; he the living God. Life is one of his Prerogatives Royal. All other things that partake of life in any degree, have but a derived life, and such as either shall have an end, or At least had a beginning. God alone hath life in and of himself:
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and his life alone is measured, not by Time, but Eternity. He is therefore said to inhabit Eternity. He lifteth up his hand, when he sweareth by himself, having no greater to swear by) and saith, Behold I live for ever.
and his life alone is measured, not by Time, but Eternity. He is Therefore said to inhabit Eternity. He lifts up his hand, when he Sweareth by himself, having no greater to swear by) and Says, Behold I live for ever.
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or their skill faileth, or their power failleth, or their life faileth: our heavenly Father, who wanteth neither love, nor wisdom, nor power, nor life, but is infinite in all;
or their skill Faileth, or their power Faileth, or their life Faileth: our heavenly Father, who Wants neither love, nor Wisdom, nor power, nor life, but is infinite in all;
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we may rest assured is every way accomplished to succour us at all assays, and to take us up. And that he will engage all these for our relief, if we will but cast our selves wholly upon him;
we may rest assured is every Way accomplished to succour us At all assays, and to take us up. And that he will engage all these for our relief, if we will but cast our selves wholly upon him;
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we have his gracious promise in the last place, to fill up the measure of our assurance. Whereby he hath obliged himself, not only to give us all spiritual Graces and comforts, necessary for the everlasting salvation of our souls; but also to provide and furnish us with all the good things, and to preserve and deliver us from all the evils of this life;
we have his gracious promise in the last place, to fill up the measure of our assurance. Whereby he hath obliged himself, not only to give us all spiritual Graces and comforts, necessary for the everlasting salvation of our Souls; but also to provide and furnish us with all the good things, and to preserve and deliver us from all the evils of this life;
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28. The particular promises are many, and lie scattered every where in the holy Scriptures: whence every man may gather them for his own use, as his occasions require.
28. The particular promises Are many, and lie scattered every where in the holy Scriptures: whence every man may gather them for his own use, as his occasions require.
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yet was afterwards applied to other persons also, and alledged, Heb. 13. as a ground of such general duties as are common to all Christians; and fitteth as properly as any other to the present argument:
yet was afterwards applied to other Persons also, and alleged, Hebrew 13. as a ground of such general duties as Are Common to all Christians; and fits as properly as any other to the present argument:
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all one with what is here presumed in the Text by David. And having promised it, we were very Infidels, if we should doubt whether he will perform it or no.
all one with what is Here presumed in the Text by David. And having promised it, we were very Infidels, if we should doubt whither he will perform it or no.
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29. Having therefore such promises, dearly beloved, it behoveth us to be very wary, when troubles lie long and heavy upon us, that we complain not too distrustfully, as if God had quite forsaken us.
29. Having Therefore such promises, dearly Beloved, it behooveth us to be very wary, when Troubles lie long and heavy upon us, that we complain not too distrustfully, as if God had quite forsaken us.
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Hath God forgotten to be gracious? &c. Davids complaint in Psal. 77. But presently acknowledging it an Error, he corrected himself for it, in the immediate following words, And I said, it is mine infirmity.
Hath God forgotten to be gracious? etc. Davids complaint in Psalm 77. But presently acknowledging it an Error, he corrected himself for it, in the immediate following words, And I said, it is mine infirmity.
We by his example, early to silence all tumultuous thoughts, and secret murmurings of our evil hearts, which are so ready to charge God foolishly, and to break out into unseasonable complaints against his most wise and holy dispensations:
We by his Exampl, early to silence all tumultuous thoughts, and secret murmurings of our evil hearts, which Are so ready to charge God foolishly, and to break out into unseasonable complaints against his most wise and holy dispensations:
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Whoso confidently professeth himself to trust in God, (as almost all do;) and yet repiningly complaineth as if God had forsaken him, (as very many do:) either maketh God a liar, or bewrayeth himself (in some degree) an Hypocrite. He maketh God a liar, if he say God hath forsaken him, when he hath not:
Whoso confidently Professes himself to trust in God, (as almost all do;) and yet repiningly Complaineth as if God had forsaken him, (as very many doe:) either makes God a liar, or bewrayeth himself (in Some degree) an Hypocrite. He makes God a liar, if he say God hath forsaken him, when he hath not:
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I forbid not to any, but require rather in every man a moderate provident care for the getting, keeping and disposing of the things of this life, in an industrious and conscionable use of lawful means; still leaving the success entirely to the good pleasure of our heavenly Father. But sure, did we firmly believe that his care over us is no whit lesser,
I forbid not to any, but require rather in every man a moderate provident care for the getting, keeping and disposing of the things of this life, in an Industria and conscionable use of lawful means; still leaving the success entirely to the good pleasure of our heavenly Father. But sure, did we firmly believe that his care over us is no whit lesser,
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but rather infinitely greater than that of our earthly Parents: we would not suffer our selves to be disquieted with perplexed thoughts, nor our spirits to be vexed with distrustful anxieties about the future success of our affairs.
but rather infinitely greater than that of our earthly Parents: we would not suffer our selves to be disquieted with perplexed thoughts, nor our spirits to be vexed with distrustful anxieties about the future success of our affairs.
Children, whilst they are in their Fathers house, and at their finding, use not to trouble themselves with such thoughts as these, What shall we eat? Or what shall we drink? Or wherewith shall we be cloathed? But leave that wholly to their Father, to whose care it properly belongeth.
Children, while they Are in their Father's house, and At their finding, use not to trouble themselves with such thoughts as these, What shall we eat? Or what shall we drink? Or wherewith shall we be clothed? But leave that wholly to their Father, to whose care it properly belongeth.
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if they be fallen into want, or otherwise disabled from doing for us what formerly they intended, or we expected ▪ if they be taken from us before we be grown up:
if they be fallen into want, or otherwise disabled from doing for us what formerly they intended, or we expected ▪ if they be taken from us before we be grown up:
if those proportions of Wealth, Honour, Reputation, Liberty, or whatsoever other worldly conveniences and contentments, we have formerly enjoyed, be pared away to very little, or even to nothing:
if those proportions of Wealth, Honour, Reputation, Liberty, or whatsoever other worldly conveniences and contentment's, we have formerly enjoyed, be pared away to very little, or even to nothing:
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and he hath not hitherto failed nor forsaken us, but hath preserved us in being; in such a being; as he who best knoweth what is fit, hath thought fit for us.
and he hath not hitherto failed nor forsaken us, but hath preserved us in being; in such a being; as he who best Knoweth what is fit, hath Thought fit for us.
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Is it possible we should be so ill advised, as to think to escape the storm when it approacheth towards us, by making shipwrack of a good Conscience? If we go after lying vanities, (and such are all Creatures, all men lyars, all things vanity: ) do we not ipso facto forsake our own mercy, and willfully bring ruine upon us? The short and sure way is,
Is it possible we should be so ill advised, as to think to escape the storm when it Approaches towards us, by making shipwreck of a good Conscience? If we go After lying vanities, (and such Are all Creatures, all men liars, all things vanity:) do we not ipso facto forsake our own mercy, and wilfully bring ruin upon us? The short and sure Way is,
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33. Only let us resolve to perform our part; do faithfully what he commandeth, shun carefully what he forbiddeth, suffer patiently what he inflicteth, and we may then be confident he will perform his part to the uttermost.
33. Only let us resolve to perform our part; do faithfully what he commands, shun carefully what he forbiddeth, suffer patiently what he inflicteth, and we may then be confident he will perform his part to the uttermost.
and one undivided Trinity, be rendered by us, and the whole Church, all the Kingdom, the Power and the Glory, for ever and ever. Amen. AD AULAM. Sermon XV. STOKE POGEYS. 1647. Luke 16. 8. — For the Children of this World are in their Generation wiser than the Children of Light.
and one undivided Trinity, be rendered by us, and the Whole Church, all the Kingdom, the Power and the Glory, for ever and ever. Amen. AD AULAM. Sermon XV. STOKE POGEYS. 1647. Luke 16. 8. — For the Children of this World Are in their Generation Wiser than the Children of Light.
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He had wronged his Master, without any benefit to himself: as prodigals are wont, to do other men harm, and themselves no good. The Master, coming (at length,
He had wronged his Master, without any benefit to himself: as prodigals Are wont, to do other men harm, and themselves no good. The Master, coming (At length,
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and with the last ) to have some knowledge of his false dealing, dischargeth him his office, and calleth on him to give in his accounts. The Steward, awakened with that short and unexpected warning, began now to think in good earnest, what before he never thought of to purpose, what should become of him and his for the future:
and with the last) to have Some knowledge of his false dealing, dischargeth him his office, and calls on him to give in his accounts. The Steward, awakened with that short and unexpected warning, began now to think in good earnest, what before he never Thought of to purpose, what should become of him and his for the future:
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He could not frame to handle a spade, he had not been brought up with painstaking: And for him that had so long born sway in such a house, (and like enough with insolence enough) now to run craving a small piece of Money of every Traveller by the high-way,
He could not frame to handle a spade, he had not been brought up with painstaking: And for him that had so long born sway in such a house, (and like enough with insolence enough) now to run craving a small piece of Money of every Traveller by the highway,
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and at last bethinketh himself of a course, and resolveth upon it; to shew his Master a trick at the loose, that should make amends for all, and do his whole business.
and At last bethinketh himself of a course, and resolves upon it; to show his Master a trick At the lose, that should make amends for all, and do his Whole business.
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in hope that having gratified so many ▪ Persons by such large abatements; some of them would remember it sure, (though others should prove ungrateful ) and make him some part of requital for the same.
in hope that having gratified so many ▪ Persons by such large abatements; Some of them would Remember it sure, (though Others should prove ungrateful) and make him Some part of requital for the same.
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The Master vexed to see himself so palpably cheated, and knew not how to help it (for he could require no more of the Debtors than was upon the foot of their Bills: ) could not yet but commend the mans wit howsoever.
The Master vexed to see himself so palpably cheated, and knew not how to help it (for he could require no more of the Debtors than was upon the foot of their Bills:) could not yet but commend the men wit howsoever.
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So that the Application hath two parts. The one more general, respecting the End: that as he was careful to provide maintenance for the preservation of his natural life; so we should be careful to make provision for our souls, that we may attain to everlasting life. The other more special, respecting the Means: that as he provided for himself out of his Masters goods, by disposing the same into other hands, and upon several persons: so we should lay up for our selves a good foundation towards the attainment of everlasting life, out of the unrighteous Mammon wherewith God hath intrusted us;
So that the Application hath two parts. The one more general, respecting the End: that as he was careful to provide maintenance for the preservation of his natural life; so we should be careful to make provision for our Souls, that we may attain to everlasting life. The other more special, respecting the Means: that as he provided for himself out of his Masters goods, by disposing the same into other hands, and upon several Persons: so we should lay up for our selves a good Foundation towards the attainment of everlasting life, out of the unrighteous Mammon wherewith God hath Entrusted us;
Of the temporals we here enjoy, we are not to account ourselves Proprietaries, but Stewards, and such as must be accountable. It should be our wisdom therefore (as it will be our happiness ) to dispose them into other hands by Alms-deeds, and other charitable works,
Of the temporals we Here enjoy, we Are not to account ourselves Proprietaries, but Stewards, and such as must be accountable. It should be our Wisdom Therefore (as it will be our happiness) to dispose them into other hands by Almsdeeds, and other charitable works,
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That latter and more special application is in the next verse, [ Make you friends of the unrighteous Mammon, &c. ] The words proposed contain the more general application, (our business at this time) delivered here by way of comparison; a way more effectual (ordinarily) to provoke endeavour than bare Exhortations are.
That latter and more special application is in the next verse, [ Make you Friends of the unrighteous Mammon, etc. ] The words proposed contain the more general application, (our business At this time) Delivered Here by Way of comparison; a Way more effectual (ordinarily) to provoke endeavour than bore Exhortations Are.
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first and secondly, as the terms of the comparison, two sorts of persons distinguished either from other by their several Appellations, and compared the one with the other in the point of wisdom:
First and secondly, as the terms of the comparison, two sorts of Persons distinguished either from other by their several Appellations, and compared the one with the other in the point of Wisdom:
NONLATINALPHABET both, sons or children. That is terminus convenientiae: as opposites have always something wherein they agree. Men of some special Country, Profession, Quality, or Condition, are by an usual Hebraism in the Scriptures expressed by this word Children with some addition thereunto:
both, Sons or children. That is terminus convenientiae: as opposites have always something wherein they agree. Men of Some special Country, Profession, Quality, or Condition, Are by an usual Hebraism in the Scriptures expressed by this word Children with Some addition thereunto:
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From the Hebrews, other Languages have by derivation entertained the same Pleonasm: as NONLATINALPHABET, so frequent in Homer; filii medicorum, and the like.
From the Hebrews, other Languages have by derivation entertained the same Pleonasm: as, so frequent in Homer; Sons Medicorum, and the like.
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In the Scriptures it is very usual, both in the good part, and in the bad. In the good part, you have children of Abraham, children of Wisdom, children of God: in the evil part, children of Belial, children of Disobedience, children of Hell. Here are both:
In the Scriptures it is very usual, both in the good part, and in the bad. In the good part, you have children of Abraham, children of Wisdom, children of God: in the evil part, children of Belial, children of Disobedience, children of Hell. Here Are both:
for the word is NONLATINALPHABET, and hath respect unto Time. Next whereas it is said [ this World ] that implieth there is another; set oppositely against this: distinguished Luke 20. by NONLATINALPHABET and NONLATINALPHABET, this world and that world: otherwhere by NONLATINALPHABET,
for the word is, and hath respect unto Time. Next whereas it is said [ this World ] that Implies there is Another; Set oppositely against this: distinguished Lycia 20. by and, this world and that world: otherwhere by,
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Or it may be taken in a narrower and more restrained sence, as the world is opposed an contradistinguished to the Church. And the opposition of the children of this world to the children of light, sheweth it must be so taken here:
Or it may be taken in a narrower and more restrained sense, as the world is opposed an contradistinguished to the Church. And the opposition of the children of this world to the children of Light, shows it must be so taken Here:
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in effect as if he had said, the children of darkness. Those then are the children of this world here meant, who as subjects serve under the Prince of darkness, the God of this world; live in the works of darkness, the employment of this world; and when they die (unless God in special mercy deal otherwise with them,
in Effect as if he had said, the children of darkness. Those then Are the children of this world Here meant, who as subject's serve under the Prince of darkness, the God of this world; live in the works of darkness, the employment of this world; and when they die (unless God in special mercy deal otherwise with them,
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if not rather like an English Captive, that is held Prisoner there: but still professeth himself a Subject of England, and his heart and desires are here:
if not rather like an English Captive, that is held Prisoner there: but still Professes himself a Subject of England, and his heart and Desires Are Here:
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But the Children, spoken of here in the Text, are in the World tanquam in proprio, as in their own Countrey, at their own homes, where (if they might) they would willingly set up their rest for ever.
But the Children, spoken of Here in the Text, Are in the World tanquam in Properly, as in their own Country, At their own homes, where (if they might) they would willingly Set up their rest for ever.
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so they take themselves bound in the whole course of their lives to be as unlike the evil world, as they can, by walking in all holiness and purity of conversation.
so they take themselves bound in the Whole course of their lives to be as unlike the evil world, as they can, by walking in all holiness and purity of Conversation.
So long as they continue in this Vale of misery, and live here in the world, they must have to do in the world, (and the world will have to do with them;) and daily occasion they shall have for the necessities of this life, to use the things of this world. But then they are careful so to use them,
So long as they continue in this Vale of misery, and live Here in the world, they must have to do in the world, (and the world will have to do with them;) and daily occasion they shall have for the necessities of this life, to use the things of this world. But then they Are careful so to use them,
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Going through the vale of misery, they use it for a Well, drawing out thence a little water (as occasions require) for their needful refreshing: but they will take care withal, to drain it well from the mud; to keep themselves (so far as is possible) unspotted with the World, and to escape the manifold pollutions and defilements that are in the World through lust.
Going through the vale of misery, they use it for a Well, drawing out thence a little water (as occasions require) for their needful refreshing: but they will take care withal, to drain it well from the mud; to keep themselves (so Far as is possible) unspotted with the World, and to escape the manifold pollutions and defilements that Are in the World through lust.
walking (as the Apostle expresseth it, Eph. 2.) after the course of this world, according to the Prince of the power of the air in the lusts of the flesh, doing the will of the flesh and of the mind.
walking (as the Apostle Expresses it, Ephesians 2.) After the course of this world, according to the Prince of the power of the air in the Lustiest of the Flesh, doing the will of the Flesh and of the mind.
Now he that yieldeth to the temptations of the Devil, or maketh provision for the Flesh to fulfil it in the lusts thereof, or suffereth himself to be carried with the sway of the world to shape his course thereafter;
Now he that yieldeth to the temptations of the devil, or makes provision for the Flesh to fulfil it in the Lustiest thereof, or suffers himself to be carried with the sway of the world to shape his course thereafter;
8. Thirdly, The Children of this World are so called in regard their Portion is in this World. The children of Light content themselves with any small pittance which it pleaseth their heavenly Father to allow them here:
8. Thirdly, The Children of this World Are so called in regard their Portion is in this World. The children of Light content themselves with any small pittance which it Pleases their heavenly Father to allow them Here:
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being assured they shall be provided for with so much as shall be sufficient for them to maintain them during this their minority with a kind of subsistence.
being assured they shall be provided for with so much as shall be sufficient for them to maintain them during this their minority with a kind of subsistence.
But the main of their portion, their full childs-part, their rich and precious inheritance, they expect not in this world. They well know it is laid up for them (NONLATINALPHABET, there is laid up for me the Crown of righteousness:
But the main of their portion, their full childs-part, their rich and precious inheritance, they expect not in this world. They well know it is laid up for them (, there is laid up for me the Crown of righteousness:
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but the full sacks were tied up, not to be opened till they were gotten home. Indeed rather, God himself is their portion: both here in part, and hereafter in full, But the Children we now speak of,
but the full sacks were tied up, not to be opened till they were got home. Indeed rather, God himself is their portion: both Here in part, and hereafter in full, But the Children we now speak of,
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if there be any natural or moral goodness, or usefulness in them, by the superabundant bountifulness of a gracious God in any respect or degree rewardable:
if there be any natural or moral Goodness, or usefulness in them, by the superabundant bountifulness of a gracious God in any respect or degree rewardable:
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neither (for the most part) do they expect any thing in reversion, which have the portion in this life, saith David, Psal. 17. If they have done him any small piece of service though unwittingly;
neither (for the most part) do they expect any thing in reversion, which have the portion in this life, Says David, Psalm 17. If they have done him any small piece of service though unwittingly;
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as Nebuchadnezzar had Aegypt assigned him, as his wages for the service he did against Tyrus. If they be but bastard-sons, they shall yet have their portion set out for them;
as Nebuchadnezzar had Egypt assigned him, as his wages for the service he did against Tyre. If they be but bastard-sons, they shall yet have their portion Set out for them;
The heavenly inheritance in the world to come, which is to descend unto the right heir when he cometh to age, is preserved for the legitimate Children only, such as are become the Sons of God by faith in Christ Iesus.
The heavenly inheritance in the world to come, which is to descend unto the right heir when he comes to age, is preserved for the legitimate Children only, such as Are become the Sons of God by faith in christ Iesus.
but the Children of Light, who are they? I should enter into a very spacious field if I should undertake to declare the sundry significations of the word Light, as it is metaphorically used in the Scriptures;
but the Children of Light, who Are they? I should enter into a very spacious field if I should undertake to declare the sundry significations of the word Light, as it is metaphorically used in the Scriptures;
and simple light; without the least allay or mixture of darkness. God is light, and in him is no darkness, saith St. Iohn. The Father of lights, without so much as the least shadow of turning, saith St. Iames. And if God be rightly stiled NONLATINALPHABET, the father of lights: it cannot be unproper, that his children be stiled NONLATINALPHABET, the children of light.
and simple Light; without the least allay or mixture of darkness. God is Light, and in him is no darkness, Says Saint John. The Father of lights, without so much as the lest shadow of turning, Says Saint James And if God be rightly styled, the father of lights: it cannot be unproper, that his children be styled, the children of Light.
because the persons appertaining to that Church as members thereof, are not distinguishable from others by any outward infallible Character visible to us,
Because the Persons appertaining to that Church as members thereof, Are not distinguishable from Others by any outward infallible Character visible to us,
11. Hence also ariseth (as one light commonly begetteth another) a third light: the light of grace and saving knowledge, wrought in the hearts of men by the holy word of God, (set on by his holy Spirit withal accompanying it.) God, who bringeth light out of darkness, hath shined in your hearts, to give the light of the knowledge of the glory of God in the face of Iesus Christ, 2 Cor. 4. 12. And where the light of grace is, there is another light also fourthly, that always attendeth thereupon, the light of comfort. For Grace and Comfort are Twins:
11. Hence also arises (as one Light commonly begetteth Another) a third Light: the Light of grace and Saving knowledge, wrought in the hearts of men by the holy word of God, (Set on by his holy Spirit withal accompanying it.) God, who brings Light out of darkness, hath shined in your hearts, to give the Light of the knowledge of the glory of God in the face of Iesus christ, 2 Cor. 4. 12. And where the Light of grace is, there is Another Light also fourthly, that always attends thereupon, the Light of Comfort. For Grace and Comfort Are Twins:
13. There is yet remaining a fifth light; the light of Glory. Darkness is an Emblem of horror. We have not a fitter similitude, whereby to express the miseries of the hell within us, (that of an evil conscience) or of the hell without us (that of eternal torments) than by inner and outer darkness. But light is a most glorious creature:
13. There is yet remaining a fifth Light; the Light of Glory. Darkness is an Emblem of horror. We have not a fitter similitude, whereby to express the misery's of the hell within us, (that of an evil conscience) or of the hell without us (that of Eternal torments) than by inner and outer darkness. But Light is a most glorious creature:
than which, none fitter to express to our capacities, either the infinite incomprehensible Glory and Majesty of God, ( He clotheth himself with light as with a garment;
than which, none fitter to express to our capacities, either the infinite incomprehensible Glory and Majesty of God, (He clotheth himself with Light as with a garment;
) or that endless glory and happiness which the holy Angels do now, and all the Saints in their due time shall enjoy in heaven (— Who hath made us meet to be partakers of the inheritance of the Saints in light, Col. 1.)
) or that endless glory and happiness which the holy Angels do now, and all the Saints in their due time shall enjoy in heaven (— Who hath made us meet to be partakers of the inheritance of the Saints in Light, Col. 1.)
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14. In these respects, he that hath the honour to be stiled a Christian in any degree, hath also a title so far forth to be stiled a child of light. Whether it be by the outward profession of the Christian faith only:
14. In these respects, he that hath the honour to be styled a Christian in any degree, hath also a title so Far forth to be styled a child of Light. Whither it be by the outward profession of the Christian faith only:
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Those who remain in the state of depraved nature, and so under the dominion of Sin and Satan, being the children of this world in the strictest notion:
Those who remain in the state of depraved nature, and so under the dominion of since and Satan, being the children of this world in the Strictest notion:
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that is, brought out of the state of Nature into the state of Grace, and translated into the Kingdom of his Son Iesus Christ, being the children of light in the stricter notion also.
that is, brought out of the state of Nature into the state of Grace, and translated into the Kingdom of his Son Iesus christ, being the children of Light in the Stricter notion also.
I mean that of Charity. And then it will be no hard business for us to pronounce determinately, (applying the sentence even to particular persons ) who are to be esteemed the children of light. Even all those, that by outwardly professing the name and faith of Christ, are within the pale of the visible Church of Christ.
I mean that of Charity. And then it will be no hard business for us to pronounce determinately, (applying the sentence even to particular Persons) who Are to be esteemed the children of Light. Even all those, that by outwardly professing the name and faith of christ, Are within the pale of the visible Church of christ.
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And Eph. 5. Yea were sometimes darkness, but now are light in the Lord. Our very Baptism entitleth is hereunto, which is the Sacrament of our initiation:
And Ephesians 5. Yea were sometime darkness, but now Are Light in the Lord. Our very Baptism entitleth is hereunto, which is the Sacrament of our initiation:
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Whence it is, that in the Greek Fathers Baptism is usually called NONLATINALPHABET, that is, an enlightening; and persons newly baptised NONLATINALPHABET and NONLATINALPHABET ( an Officer in the Greek Church ) to whom it belonged to hear the confessions of the Catechumeni, and after they were approved to present them to Baptism: with many other phrases and expressions borrowed from the same metaphor of light, and applied in like manner to Baptism.
Whence it is, that in the Greek Father's Baptism is usually called, that is, an enlightening; and Persons newly baptised and (an Officer in the Greek Church) to whom it belonged to hear the confessions of the Catechumen, and After they were approved to present them to Baptism: with many other phrases and expressions borrowed from the same metaphor of Light, and applied in like manner to Baptism.
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do proceed the more rationally and prudentially in their several ways, towards the attainment of their several ends? How the question is resolved, we shall consider by and by.
do proceed the more rationally and prudentially in their several ways, towards the attainment of their several ends? How the question is resolved, we shall Consider by and by.
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In the mean time, from this very consideration alone, that the children of light, and the children of this world stand in mutual opposition one to the other, we may learn something that may be of use to us.
In the mean time, from this very consideration alone, that the children of Light, and the children of this world stand in mutual opposition one to the other, we may Learn something that may be of use to us.
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and take delight in, the unfruitful works of darkness? Quae communio? saith St. Paul. It astonisht him, that any man could think to bring things so contrary as Light and Darkness, to any good accord, or but tolerable compliance.
and take delight in, the unfruitful works of darkness? Quae Communion? Says Saint Paul. It astonished him, that any man could think to bring things so contrary as Light and Darkness, to any good accord, or but tolerable compliance.
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When we were the children of this world (and such we were as soon as we were born into the world:) by taking Christendom upon us at our Baptism, we did ipso facto renounce the world, with all the sinful pomps and vanities thereof,
When we were the children of this world (and such we were as soon as we were born into the world:) by taking Christendom upon us At our Baptism, we did ipso facto renounce the world, with all the sinful pomps and vanities thereof,
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If now being made the children of God, and of the light, we shall again cast back a longing eye after the world, as Lots wife did after Sodom, or Demas-like embrace this present world, clasping our hearts and our affections about it:
If now being made the children of God, and of the Light, we shall again cast back a longing eye After the world, as Lots wife did After Sodom, or demas-like embrace this present world, clasping our hearts and our affections about it:
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return with the dog to lick up our old vomit, and reduce our selves to that our former wretched condition of darkness, from which we had so happily escaped? Can any of us be so silly,
return with the dog to lick up our old vomit, and reduce our selves to that our former wretched condition of darkness, from which we had so happily escaped? Can any of us be so silly,
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The children of the world perfectly hate the light: why should not the children of light as perfectly scorn the world? We have not so much spirit in us,
The children of the world perfectly hate the Light: why should not the children of Light as perfectly scorn the world? We have not so much Spirit in us,
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and even hereby justifie our Saviours doom in the comparison, and yield, The children of this world wiser in their generations than we are. Which is the next Point.
and even hereby justify our Saviors doom in the comparison, and yield, The children of this world Wiser in their generations than we Are. Which is the next Point.
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so wise that he cannot be deceived; so good, that he will not deceive. Mistaken he cannot be, (through ignorance, or mis-information) in whom are hidden all the treasures of wisdom and knowledge.
so wise that he cannot be deceived; so good, that he will not deceive. Mistaken he cannot be, (through ignorance, or misinformation) in whom Are hidden all the treasures of Wisdom and knowledge.
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If Solomon were able in a very intricate case to judge between the two mothers: shall not a greater than Soloman be able in a case of less difficulty, to give a clear judgment between these two sorts of Children? Nor was there any such correspondence between our blessed Saviour (the Iudge that pronounceth sentence in the Text) and ▪ the world; that we should suspect him at all inclinable to favour that side.
If Solomon were able in a very intricate case to judge between the two mother's: shall not a greater than Solomon be able in a case of less difficulty, to give a clear judgement between these two sorts of Children? Nor was there any such correspondence between our blessed Saviour (the Judge that pronounceth sentence in the Text) and ▪ the world; that we should suspect him At all inclinable to favour that side.
The world hated him: and a great part of the business he came about, was to condemn the world. If it could have stood with the integrity of so righteous a Iudge, to have favoured either side:
The world hated him: and a great part of the business he Come about, was to condemn the world. If it could have stood with the integrity of so righteous a Judge, to have favoured either side:
would sure have leaned rather towards his own side, than towards the contrary party, and so have pronounced sentence for the children of light, and not against them.
would sure have leaned rather towards his own side, than towards the contrary party, and so have pronounced sentence for the children of Light, and not against them.
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since he hath not only vanquished the world in his own person, ( Ego vici mundum, Joh. 16.) but hath also enabled the meanest person that belongeth to him,
since he hath not only vanquished the world in his own person, (Ego vici Mundum, John 16.) but hath also enabled the Meanest person that belongeth to him,
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18. It was not then either ignorance, or favour, or fear, or any thing else imaginable, other than the truth and evidence of the thing it self, that could induce him to give sentence on that side.
18. It was not then either ignorance, or favour, or Fear, or any thing Else imaginable, other than the truth and evidence of the thing it self, that could induce him to give sentence on that side.
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For do we not see daily, how worldly men in temporal matters, shew their wisdom, infinitely beyond what Christians usually do in spiritual things? Very many ways, handling their affairs, such as they are,
For doe we not see daily, how worldly men in temporal matters, show their Wisdom, infinitely beyond what Christians usually do in spiritual things? Very many ways, handling their affairs, such as they Are,
for the compassing of their own ends, such as they are (to omit other particulars) with greater sagacity, greater industry, greater cunning, greater unity (ordinarily) than these do.
for the compassing of their own ends, such as they Are (to omit other particulars) with greater sagacity, greater industry, greater cunning, greater unity (ordinarily) than these doe.
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very wary and circumspect in their projects and contrivances, to weigh all probable, (as far as is possible) all possible inconveniences, or whatsoever might impede or obstruct their designs, and to provide remedies there-against.
very wary and circumspect in their projects and contrivances, to weigh all probable, (as Far as is possible) all possible inconveniences, or whatsoever might impede or obstruct their designs, and to provide remedies thereagainst.
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of malicious and cruel men, who to glut themselves with blood and revenge, have adventured upon very desperate and almost impossible attempts: and yet by the strength of their wits have so laid the Scene before-hand,
of malicious and cruel men, who to glut themselves with blood and revenge, have adventured upon very desperate and almost impossible attempts: and yet by the strength of their wits have so laid the Scene beforehand,
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either wholly accomplished what they intended, or brought their conceptions so near to the birth, that nothing but a visible hand of an over-ruling providence from above, could render them abortive. But omitting these (because I have yet much to go through) I chose rather to instance in the worldling; of the lowest sphere indeed,
either wholly accomplished what they intended, or brought their conceptions so near to the birth, that nothing but a visible hand of an overruling providence from above, could render them abortive. But omitting these (Because I have yet much to go through) I chosen rather to instance in the worldling; of the lowest sphere indeed,
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It were almost a wonder to consider, but that by common experience we find it so, that a man otherwise of very mean parts and breeding, is of so thick a nostril that he can hardly be brought by any discourse to be sensible of any thing that savoureth of Religion, Reason, or Ingenuity, should yet be so quick scented where there is a likelihood of gain towards, to smell it as speedily,
It were almost a wonder to Consider, but that by Common experience we find it so, that a man otherwise of very mean parts and breeding, is of so thick a nostril that he can hardly be brought by any discourse to be sensible of any thing that savoureth of Religion, Reason, or Ingenuity, should yet be so quick scented where there is a likelihood of gain towards, to smell it as speedily,
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and at as great a distance, as a Vultur doth a piece of Carrion. Strange to see, what strange fetches and devices he can have (the eagerness of his desires after the world sharpning his wits, and quickning his invention ) to hook in a good bargain: to enveigle and entangle his necessitous neighbour, by some seeming kindness towards him in supplying his present needs till he have got a hank over his estate: to watch the opportunities for the taking up, and putting off commodities to the most advantage;
and At as great a distance, as a Vulture does a piece of Carrion. Strange to see, what strange Fetches and devices he can have (the eagerness of his Desires After the world sharpening his wits, and quickening his invention) to hook in a good bargain: to inveigle and entangle his necessitous neighbour, by Some seeming kindness towards him in supplying his present needs till he have god a hank over his estate: to watch the opportunities for the taking up, and putting off commodities to the most advantage;
to trench so near upon the Laws by engrossing, enhaunsings, extortions, depopulations, and I know not how many other frauds and oppressions, and yet to keep himself so out of reach, that the Law cannot take hold of him.
to trench so near upon the Laws by engrossing, enhaunsings, extortions, depopulations, and I know not how many other frauds and oppressions, and yet to keep himself so out of reach, that the Law cannot take hold of him.
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20. Secondly, the children of this world, as they are very provident and subtile in forecasting; so are they very industrious and diligent in pursuing what they have designed.
20. Secondly, the children of this world, as they Are very provident and subtle in forecasting; so Are they very Industria and diligent in pursuing what they have designed.
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The way sure is broad enough, •nd easie enough that leadeth to destruction: yet so much pains is there taken to find it, that I verily believe half the pains many a man taketh to go to Hell, if it had been well bestowed, would have brought him to Heaven.
The Way sure is broad enough, •nd easy enough that leads to destruction: yet so much pains is there taken to find it, that I verily believe half the pains many a man Takes to go to Hell, if it had been well bestowed, would have brought him to Heaven.
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21. Thirdly, the children of this world are marvellous cunning and close, to carry things fair in outward shew, so far as to hold up their credit with the abused multitude,
21. Thirdly, the children of this world Are marvellous cunning and close, to carry things fair in outward show, so Far as to hold up their credit with the abused multitude,
Partly, by aspersing those that are otherwise minded than themselves are, and dare not partake with them in their sins, in what reproachful manner they please:
Partly, by aspersing those that Are otherwise minded than themselves Are, and Dare not partake with them in their Sins, in what reproachful manner they please:
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Partly by their hypocrisie, stealing away the hearts of well-meaning people from those to whom they owe honour or subjection, and gaining reputation to themselves and their own party NONLATINALPHABET and NONLATINALPHABET, (as it is Rom. 16.) with fair speeches and specious pretences;
Partly by their hypocrisy, stealing away the hearts of well-meaning people from those to whom they owe honour or subjection, and gaining reputation to themselves and their own party and, (as it is Rom. 16.) with fair Speeches and specious pretences;
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The main of their care is NONLATINALPHABET, to set the fairest side forward, to enoil a rotten post with a glistering varnish; and to make bright the outside of the vessel, whatsoever nastiness there remaineth within. Thus the grand rebel Absolom, by discrediting his Fathers Government, pretending to a great zeal of Iustice, and making shews and promises of great matters to be done by way of reformation therein,
The main of their care is, to Set the Fairest side forward, to enoil a rotten post with a glistering varnish; and to make bright the outside of the vessel, whatsoever nastiness there remains within. Thus the grand rebel Absalom, by discrediting his Father's Government, pretending to a great zeal of justice, and making shows and promises of great matters to be done by Way of Reformation therein,
did by little and little ingratiate himself with the people (ever easily cheated into rebellion by such smooth pretences; ) insensibly loosen them from the conscience of their bounden allegiance, and having gotten together a strong Party, engaged them in a most unjust and unnatural war, against his own Father, and their undoubted Soveraign.
did by little and little ingratiate himself with the people (ever Easily cheated into rebellion by such smooth pretences;) insensibly loosen them from the conscience of their bounden allegiance, and having got together a strong Party, engaged them in a most unjust and unnatural war, against his own Father, and their undoubted Sovereign.
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22. Lastly, the children of this world, the better to effectuate what they have resolved upon, are at a marvellous great unity among themselves, They hold all together, and keep themselves close, Psal. 56. They stick together like burs: close as the scales of Leviathan. And although they be not always all of one piece, but have their several aims, and act upon different particular principles: yet Satan well knowing that if his kingdom should be too much divided it could not stand, maketh a shift to patch them up so, •as to make them hang together to serve his turn, and to do mischief.
22. Lastly, the children of this world, the better to effectuate what they have resolved upon, Are At a marvellous great unity among themselves, They hold all together, and keep themselves close, Psalm 56. They stick together like burrs: close as the scales of Leviathan. And although they be not always all of one piece, but have their several aims, and act upon different particular principles: yet Satan well knowing that if his Kingdom should be too much divided it could not stand, makes a shift to patch them up so, •as to make them hang together to serve his turn, and to do mischief.
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The Epicureans and the Stoicks, two Sects of Philosophers of all other the most extremely distant and opposite in their Tenents and Doctrines; came with their joynt forces at Athens to encounter Paul, and discountenance Christianity. And to molest and make havock of the people of God;
The Epicureans and the Stoics, two Sects of Philosophers of all other the most extremely distant and opposite in their Tenants and Doctrines; Come with their joint forces At Athens to encounter Paul, and discountenance Christianity. And to molest and make havoc of the people of God;
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the Tabernacles of the Edomites and Ismaelites, the Moabites and the Agarens, Gebal and Ammon and Amalek; with the rest of them (a Cento and a Rhapsody of uncircumcised nations) could lay their heads together with one consent, and combine themselves in confederacies and associations, Psal. 83. Faciunt unitatem contra unitatem. To destroy the happy unity that should be among brethren, they that were strangers and enemies to one another before, grow to an unhappy cursed unity among themselves.
the Tabernacles of the Edomites and Ismaelites, the Moabites and the Agarens, Gebal and Ammon and Amalek; with the rest of them (a Cento and a Rhapsody of uncircumcised Nations) could lay their Heads together with one consent, and combine themselves in confederacies and associations, Psalm 83. Faciunt unitatem contra unitatem. To destroy the happy unity that should be among brothers, they that were Strangers and enemies to one Another before, grow to an unhappy cursed unity among themselves.
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23. Thus, whilest Christian men, who profess themselves children of light, by their improvidence, sloth, simplicity, and dis-union, too often suffer themselves to be surprised by every weak as•ault,
23. Thus, whilst Christian men, who profess themselves children of Light, by their improvidence, sloth, simplicity, and disunion, too often suffer themselves to be surprised by every weak as•ault,
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the children of this world the while, by their subtilty, industry, hypocrisie, and unity, do shew themselves so much beyond the other in all points of wisdom and prudence in their way:
the children of this world the while, by their subtlety, industry, hypocrisy, and unity, do show themselves so much beyond the other in all points of Wisdom and prudence in their Way:
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Now this Old subtile Serpent infuseth into the children of this world (who are in very deed his own children also, semen serpentis, the seed of the serpent ) some of his own spirit (is not that it think you, which in 1 Cor. 2. is called Spiritus Mundi, the Spirit of the World, and is there opposed to the Spirit of God? ) I mean, some of his own serpentine wisdom. Not that wisdom which is from above;
Now this Old subtle Serpent infuseth into the children of this world (who Are in very deed his own children also, semen serpentis, the seed of the serpent) Some of his own Spirit (is not that it think you, which in 1 Cor. 2. is called Spiritus Mundi, the Spirit of the World, and is there opposed to the Spirit of God?) I mean, Some of his own serpentine Wisdom. Not that Wisdom which is from above;
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but that which is from beneath, which St. Iames affirmeth to be earthly, sensual, devilish. From this infusion it is, that they do patrissare so right:
but that which is from beneath, which Saint James Affirmeth to be earthly, sensual, devilish. From this infusion it is, that they do patrissare so right:
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having his example withal to instruct them in all the Premisses. Their providence in forecasting to do mischief they learn from him: he hath his NONLATINALPHABET;
having his Exampl withal to instruct them in all the Premises. Their providence in forecasting to do mischief they Learn from him: he hath his;
and his NONLATINALPHABET, and his NONLATINALPHABET, his devices, and his methods, his sundry subtile artifices, in ordering his temptations with the most advantage to ensnare us. Their unwearied diligence from him:
and his, and his, his devices, and his methods, his sundry subtle artifices, in ordering his temptations with the most advantage to ensnare us. Their unwearied diligence from him:
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who is such a malicious accuser of others, to make them seem worse than they are, that he hath his very name from it, NONLATINALPHABET, (which in the primary signification of the word is no more than an Accuser; ) and withal such a perfect Dissembler, that to make himself seem better than he is, he can (if need be) transform himself into an Angel of light. Their unanimous accord, from him:
who is such a malicious accuser of Others, to make them seem Worse than they Are, that he hath his very name from it,, (which in the primary signification of the word is no more than an Accuser;) and withal such a perfect Dissembler, that to make himself seem better than he is, he can (if need be) transform himself into an Angel of Light. Their unanimous accord, from him:
who though he have so many legions of cursed Angels under him, yet keepeth them together all at such unity among themselves, that they never divide into factions and parties.
who though he have so many legions of cursed Angels under him, yet Keepeth them together all At such unity among themselves, that they never divide into factions and parties.
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By this infusion (to give you one instance) he taught Iudas to be so much wiser (as the world accounteth wisdom, and according to the notion wherein we now speak of it) than his fellow-Apostles: that whereas they rather lost by their Master than gained, having left all to follow him, who had not so much as a house of his own wherein to harbour them;
By this infusion (to give you one instance) he taught Iudas to be so much Wiser (as the world accounteth Wisdom, and according to the notion wherein we now speak of it) than his fellow-Apostles: that whereas they rather lost by their Master than gained, having left all to follow him, who had not so much as a house of his own wherein to harbour them;
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He first got the keeping of the bag, and out of that he got what he could by pilfering and playing the thief: but because his gettings there could not amount to much, his Masters store being not great, he thought he were as good make a handsome bargain once for all, to bring him in a pretty lump together,
He First god the keeping of the bag, and out of that he god what he could by pilfering and playing the thief: but Because his gettings there could not amount to much, his Masters store being not great, he Thought he were as good make a handsome bargain once for all, to bring him in a pretty lump together,
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But let him not impute it wholly to himself, or his own Mother-wit: that it may appear to whom he was beholding for it, the Story saith, the Devil put it into the heart of Iudas to betray his Master.
But let him not impute it wholly to himself, or his own Motherwit: that it may appear to whom he was beholding for it, the Story Says, the devil put it into the heart of Iudas to betray his Master.
so God by his Spirit infuseth wisdom into the children of light: and then, since the spirit of God is stronger than the spirit of Satan, it should rather follow on the contrary, that the wisdom of the children of light should exceed the wisdom of the children of this world.
so God by his Spirit infuseth Wisdom into the children of Light: and then, since the Spirit of God is Stronger than the Spirit of Satan, it should rather follow on the contrary, that the Wisdom of the children of Light should exceed the Wisdom of the children of this world.
The fullest answer hereunto would depend upon the prosecution of the next point, ( the limitation ) which I shall have occasion to speak something unto anon:
The Fullest answer hereunto would depend upon the prosecution of the next point, (the limitation) which I shall have occasion to speak something unto anon:
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That the spirit of God in the children of light doth not act ad ultimum sui posse, according to the utmost of his Almighty power; but according to the condition of the subject in whom he worketh (leaving him as rational Creature, to the freedom of his will; and as a child of Adam, obnoxious to the carnal motions of original concupiscence ) and after the good pleasure of his own will withal.
That the Spirit of God in the children of Light does not act ad ultimum sui posse, according to the utmost of his Almighty power; but according to the condition of the Subject in whom he works (leaving him as rational Creature, to the freedom of his will; and as a child of Adam, obnoxious to the carnal motions of original concupiscence) and After the good pleasure of his own will withal.
and to assist him, without any thing within to make opposition there-against, and to counter-work the working of that spirit, that it should not take effect:
and to assist him, without any thing within to make opposition thereagainst, and to counterwork the working of that Spirit, that it should not take Effect:
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though that spirit (once entred) maketh him partly Willing: yet is there in every child of Adam, so long as he liveth here, another inward principle still, which the Scripture use to call by the name of flesh, which lusteth against the good Spirit of God, and opposeth it,
though that Spirit (once entered) makes him partly Willing: yet is there in every child of Adam, so long as he lives Here, Another inward principle still, which the Scripture use to call by the name of Flesh, which Lusteth against the good Spirit of God, and Opposeth it,
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27. Thirdly, since it is natural to most men (out of self-love ) to make their own dispositions and thoughts, the measure whereby to judge of other mens: hence it cometh to pass, that honest plain-dealing men, are not very apt,
27. Thirdly, since it is natural to most men (out of Self-love) to make their own dispositions and thoughts, the measure whereby to judge of other men's: hence it comes to pass, that honest plain-dealing men, Are not very apt,
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Whereas on the contrary, those that out of the simplicity of their own heart suspect no double-dealing by others, are the more secure and credulous; by so much less solicitous to prevent dangers and injuries, by how much less they fear them:
Whereas on the contrary, those that out of the simplicity of their own heart suspect no double-dealing by Others, Are the more secure and credulous; by so much less solicitous to prevent dangers and injuries, by how much less they Fear them:
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and consequently are often deceived by those they did not mistrust. Which very thing (the world being apt withal to judge well or ill of mens counsels by their events ) hath brought simplicity it self,
and consequently Are often deceived by those they did not mistrust. Which very thing (the world being apt withal to judge well or ill of men's Counsels by their events) hath brought simplicity it self,
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though a most commendable vertue, under the reproach of folly, (we call those simple fellows whom we count fools: ) and hath won to craft and dissimulation the reputation of wisdom.
though a most commendable virtue, under the reproach of folly, (we call those simple Fellows whom we count Fools:) and hath wone to craft and dissimulation the reputation of Wisdom.
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28. Lastly, the consciousness of an ill cause unable to support it self by the strength of its own goodness, driveth the worldling to seek to hold it up by his wit, industry, and such like other assistances:
28. Lastly, the consciousness of an ill cause unable to support it self by the strength of its own Goodness, drives the worldling to seek to hold it up by his wit, industry, and such like other assistances:
like a ruinous house, ready to drop down, if it be not shored up with props, or stayed with buttresses. You may observe it in Law-suits: the worse cause ever the better solicited.
like a ruinous house, ready to drop down, if it be not shored up with props, or stayed with buttresses. You may observe it in Lawsuits: the Worse cause ever the better solicited.
but he will be dealing with the Iury (perhaps get one packt for his turn) tampering with the witnesses, tempting the Iudge himself (it may be) with a Letter, or a Bribe; he will leave no stone unmoved, no likely means (how indirect soever) unattempted, to get the better of the day, and to cast his Adversary.
but he will be dealing with the Jury (perhaps get one packed for his turn) tampering with the Witnesses, tempting the Judge himself (it may be) with a letter, or a Bribe; he will leave no stone unmoved, no likely means (how indirect soever) unattempted, to get the better of the day, and to cast his Adversary.
You may observe it likewise in Church affairs. A regular Minister sitteth quietly at home, followeth his study, doth his duty in his own Cure, and teacheth his people truly and faithfully to do theirs;
You may observe it likewise in Church affairs. A regular Minister Sitteth quietly At home, follows his study, does his duty in his own Cure, and Teaches his people truly and faithfully to do theirs;
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But schismatical spirits are more pragmatical: they will not be contained within their own Circle, but must be flying out; NONLATINALPHABET, they must have an Oar in every Boat; offering (yea, thrusting) themselves into every Pulpit, before they be sent for;
But Schismatical spirits Are more pragmatical: they will not be contained within their own Circle, but must be flying out;, they must have an Oar in every Boat; offering (yea, thrusting) themselves into every Pulpit, before they be sent for;
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And all this (so wise are they in their generation) to serve their own belly, and to make a prey of their poor seduced Proselytes: for by this means the people fall unto them,
And all this (so wise Are they in their generation) to serve their own belly, and to make a prey of their poor seduced Proselytes: for by this means the people fallen unto them,
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Yea, did not the powerful hand of Gods over-ruling providence sometimes interpose, giving the enemy now and then a sudden stop, when they are in their full career, in the height of their pride and jollity; and making good his promises to his poor distressed Church, by sending unexpected help and deliverance,
Yea, did not the powerful hand of God's overruling providence sometime interpose, giving the enemy now and then a sudden stop, when they Are in their full career, in the height of their pride and jollity; and making good his promises to his poor distressed Church, by sending unexpected help and deliverance,
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when they are brought very low both in their estates and hopes: we might rather wonder, that it is not even much worse with the people of God than it is;
when they Are brought very low both in their estates and hope's: we might rather wonder, that it is not even much Worse with the people of God than it is;
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and as the children of this world usually are, for temporals, and in the affairs of the world. It is no shame at all for us, to learn wisdom of any whomsoever. 1. Of a poor irrational contemptible Creature. [ Vade ad formicam, Go to the Pismire, O sluggard, and learn her ways;
and as the children of this world usually Are, for temporals, and in the affairs of the world. It is no shame At all for us, to Learn Wisdom of any whomsoever. 1. Of a poor irrational contemptible Creature. [ Vade ad formicam, Go to the Pismire, Oh sluggard, and Learn her ways;
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whereas did we seriously consider, how much we are beholding to them, for the greatest part of that wisdom and circumspection we shew in the managery of our affairs;
whereas did we seriously Consider, how much we Are beholding to them, for the greatest part of that Wisdom and circumspection we show in the managery of our affairs;
we would not only bless them (as we are in Christian Charity bound) but heartily bless God for them also by way of Gratitude for the great benefit we reap by them. 3. Yea, of the Devil himself. Watch, saith St. Peter, for your adversary the Devil goeth about, &c. As if he should say, He watcheth for your destruction;
we would not only bless them (as we Are in Christian Charity bound) but heartily bless God for them also by Way of Gratitude for the great benefit we reap by them. 3. Yea, of the devil himself. Watch, Says Saint Peter, for your adversary the devil Goes about, etc. As if he should say, He watches for your destruction;
to fore-think, and to be in some measure provided before-hand of needful and proper expedients, for any exigent or cross accident that may probably befall us. 2. From their Industry; learn not to be slothful in doing service, not to slack the time of our repentance and turning to God;
to forethink, and to be in Some measure provided beforehand of needful and proper expedients, for any exigent or cross accident that may probably befall us. 2. From their Industry; Learn not to be slothful in doing service, not to slack the time of our Repentance and turning to God;
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to work out our salvation to the uttermost with fear and trembling. 3. From their Hypocrisie and outward seeming ▪ Holiness, learn, to have our conversations honest towards them that are without, not giving the least scandal in any thing that may bring reproach upon the Gospel; to shun the very appearances of evil; and having first cleansed the inside well, to keep the outside handsome too:
to work out our salvation to the uttermost with Fear and trembling. 3. From their Hypocrisy and outward seeming ▪ Holiness, Learn, to have our conversations honest towards them that Are without, not giving the least scandal in any thing that may bring reproach upon the Gospel; to shun the very appearances of evil; and having First cleansed the inside well, to keep the outside handsome too:
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that by our piety, devotion, meekness, patience, obedience, justice, charity, humility, and all holy graces, we may not only stop up the mouth of the Adversary from speaking evil of us,
that by our piety, devotion, meekness, patience, Obedience, Justice, charity, humility, and all holy graces, we may not only stop up the Mouth of the Adversary from speaking evil of us,
to make up the breaches that are in the Church of Christ, by moderating and reconciling differences, rather than to widen them by multiplying controversies, and maintaining hot disputes; to follow the things that make for peace,
to make up the Breaches that Are in the Church of christ, by moderating and reconciling differences, rather than to widen them by multiplying controversies, and maintaining hight disputes; to follow the things that make for peace,
and whereby we may edifie one another. This doing, we may gather grapes of thorns; make oyl of Scorpions; extract all the medicinal virtue out of the Serpent, and yet leave all the poisonous and malignant quality behind.
and whereby we may edify one Another. This doing, we may gather grapes of thorns; make oil of Scorpions; extract all the medicinal virtue out of the Serpent, and yet leave all the poisonous and malignant quality behind.
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How much wiser soever these worldly-wise men seem to be, (or indeed are, as we have now heard ) it is but quadrantenus, and in some few respects ▪ Take them super totam materiam, and they are stark fools for all that;
How much Wiser soever these worldly-wise men seem to be, (or indeed Are, as we have now herd) it is but quadrantenus, and in Some few respects ▪ Take them super Whole Materiam, and they Are stark Fools for all that;
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simply, and absolutely, and in every respect wiser: but in genere suo: wiser in some respect, wiser in their kind of wisdom, such as it is, (in worldly things, and for worldly ends; ) a very mean kind of wisdom in comparison.
simply, and absolutely, and in every respect Wiser: but in genere Sue: Wiser in Some respect, Wiser in their kind of Wisdom, such as it is, (in worldly things, and for worldly ends;) a very mean kind of Wisdom in comparison.
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So that our Saviour here pronouncing of the Children of this world that they are wiser, but thus limited, wiser in their Generation; implieth that otherwise,
So that our Saviour Here pronouncing of the Children of this world that they Are Wiser, but thus limited, Wiser in their Generation; Implies that otherwise,
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and save in that respect only, they are not wiser. 33. The truth is; simply and absolutely considered, the child of light, if he be truly and really such,
and save in that respect only, they Are not Wiser. 33. The truth is; simply and absolutely considered, the child of Light, if he be truly and really such,
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and not titular, and by a naked profession only, whatsoever he is taken for, is clearly the wiser man. And he that is no more than worldly or carnally wise, is in very deed,
and not titular, and by a naked profession only, whatsoever he is taken for, is clearly the Wiser man. And he that is no more than worldly or carnally wise, is in very deed,
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and in Gods estimation, no better than a very fool. [ Where is the Wise? Where is the Scribe? Where is the disputer of this World? Hath not God made foolish the wisdom of the World? saith the Apostle.
and in God's estimation, no better than a very fool. [ Where is the Wise? Where is the Scribe? Where is the disputer of this World? Hath not God made foolish the Wisdom of the World? Says the Apostle.
but in conceit, not in truth: and that but in their own conceit neither, and of some few others perhaps, that have their judgments corrupted with the same lusts, wherewith theirs also are. Chrysippus non dicit idem —
but in conceit, not in truth: and that but in their own conceit neither, and of Some few Others perhaps, that have their Judgments corrupted with the same Lustiest, wherewith theirs also Are. Chrysippus non dicit idem —
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Solomon sure had not that conceit of their wisdom, (and Solomon knew what belonged to wisdom as well as another man:) who putteth the fool upon the sinner I need not tell you, (indeed I cannot tell you) how oft in his writings.
Solomon sure had not that conceit of their Wisdom, (and Solomon knew what belonged to Wisdom as well as Another man:) who putteth the fool upon the sinner I need not tell you, (indeed I cannot tell you) how oft in his writings.
First then, true saving wisdom is not to be learned but from the Word of God. ( A lege tuâ intellexi, By thy Commandments have I gotten understanding, Psal. 119.) it is that word, and that alone, that is able to make us wise unto salvation. How then can they be truly wise, who regard not that word, but cast it behind their backs,
First then, true Saving Wisdom is not to be learned but from the Word of God. (A lege tuâ intellexi, By thy commandments have I got understanding, Psalm 119.) it is that word, and that alone, that is able to make us wise unto salvation. How then can they be truly wise, who regard not that word, but cast it behind their backs,
and despise it? They have rejected the word of the Lord, and what wisdom is in them? saith Ieremy. Again, The fear of the Lord is the begining of Wisdom:
and despise it? They have rejected the word of the Lord, and what Wisdom is in them? Says Ieremy. Again, The Fear of the Lord is the beginning of Wisdom:
and a good understanding have they that do thereafter, Psal. 111. How then can we allow them to pass for wise men, and good understanding men, that have no fear of God before their eyes, that have no mind nor heart to do thereafter, that will not be learned nor understand, but are resolvedly bent to walk on still in darkness, and wilfully shut their eyes that they may not see the light?
and a good understanding have they that do thereafter, Psalm 111. How then can we allow them to pass for wise men, and good understanding men, that have no Fear of God before their eyes, that have no mind nor heart to do thereafter, that will not be learned nor understand, but Are resolvedly bent to walk on still in darkness, and wilfully shut their eyes that they may not see the Light?
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He that first is all for the present, and never considereth what mischiefs or inconveniencies will follow thereupon afterwards; that secondly, when both are permitted to his choice, hath not the wit to prefer that which is eminently better, but chuseth that which is extremely worse; that thirdly proposeth to himself base and unworthy ends; that fourthly, for the attaining even of those poor ends, maketh choice of such means, as are neither proper nor probable thereunto;
He that First is all for the present, and never Considereth what mischiefs or inconveniences will follow thereupon afterwards; that secondly, when both Are permitted to his choice, hath not the wit to prefer that which is eminently better, but chooseth that which is extremely Worse; that Thirdly Proposeth to himself base and unworthy ends; that fourthly, for the attaining even of those poor ends, makes choice of such means, as Are neither proper nor probable thereunto;
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and that lastly, where his own wit will not serve him, refuseth to be advised by those that are wiser than himself, what he wanteth in wit making it up in will: no wise man I think can take a person of this character for any other than a fool. And every worldly or ungodly man is all this, and more:
and that lastly, where his own wit will not serve him, Refuseth to be advised by those that Are Wiser than himself, what he Wants in wit making it up in will: no wise man I think can take a person of this character for any other than a fool. And every worldly or ungodly man is all this, and more:
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Let not the worldly-wise man therefore glory in his wisdom: that it turn not to his greater shame, when his folly shall be discovered to all the world.
Let not the worldly-wise man Therefore glory in his Wisdom: that it turn not to his greater shame, when his folly shall be discovered to all the world.
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That is, let him lay aside all vain conceit of his own wisdom, and learn to account that seeming wisdom of the world, to be (as indeed it is) no better than folly: that so he may find that true wisdom which is of God.
That is, let him lay aside all vain conceit of his own Wisdom, and Learn to account that seeming Wisdom of the world, to be (as indeed it is) no better than folly: that so he may find that true Wisdom which is of God.
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The God of light and of wisdom so enlighten our understandings with the saving knowledge of his truth, and so inflame our hearts with a holy love and fear of his Name, that we may be wise unto salvation: and so assist us with the grace of his holy Spirit, that the light of our good works and holy conversation may so shine forth both before God and men in the mean time, that in the end by his mercy who is the Father of lights, we may be made partakers of the inheritance of the Saints in the light of everlasting life and glory:
The God of Light and of Wisdom so enlighten our understandings with the Saving knowledge of his truth, and so inflame our hearts with a holy love and Fear of his Name, that we may be wise unto salvation: and so assist us with the grace of his holy Spirit, that the Light of our good works and holy Conversation may so shine forth both before God and men in the mean time, that in the end by his mercy who is the Father of lights, we may be made partakers of the inheritance of the Saints in the Light of everlasting life and glory:
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and that for the merits sake of Iesus Christ his only Son our Lord. To whom, &c. AD AULAM. Sermon XVI. Newport, in the Isle of Wight, Novemb. 1648. Heb. 12. 3. — Consider him that endured such contradictions of sinners against himself:
and that for the merits sake of Iesus christ his only Son our Lord. To whom, etc. AD AULAM. Sermon XVI. Newport, in the Isle of Wight, November 1648. Hebrew 12. 3. — Consider him that endured such contradictions of Sinners against himself:
as are the examples of such as have performed the same before them with glory and success. Because, besides that the same stirreth up in them an emulation of their glory, and cheereth them on with hopes of like success: it also clean taketh off that, which is the common excuse of sloth and neglect of duty, the pretension of Impossibility. The Apostle therefore, being to confirm the minds of these Hebrews with constancy and patience in their Christian course, against all discouragements whatsoever ▪;
as Are the Examples of such as have performed the same before them with glory and success. Because, beside that the same stirs up in them an emulation of their glory, and Cheereth them on with hope's of like success: it also clean Takes off that, which is the Common excuse of sloth and neglect of duty, the pretension of Impossibility. The Apostle Therefore, being to confirm the minds of these Hebrews with constancy and patience in their Christian course, against all discouragements whatsoever ▪;
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who by the strength of their faith had both done and suffered great things with admirable patience and constancy, to their immortal honour upon earth, and eternal happiness in heaven.
who by the strength of their faith had both done and suffered great things with admirable patience and constancy, to their immortal honour upon earth, and Eternal happiness in heaven.
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and not to dare (especially having w•ithal so rich a Crown, laid ready at the Goal for them, to invite them thereunto) to run with all possible chearfulness that race, when they had seen so many so happily to have run before them, vers. 1. of this Chapter.
and not to Dare (especially having w•ithal so rich a Crown, laid ready At the Goal for them, to invite them thereunto) to run with all possible cheerfulness that raze, when they had seen so many so happily to have run before them, vers. 1. of this Chapter.
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2. Yet this great cloud of examples they were but to look through, (as the Medium ) at another and higher Example; that of the bright Son of righteousness himself, Iesus Christ: whom they are to look upon, as the proper object, to terminate their thoughts;
2. Yet this great cloud of Examples they were but to look through, (as the Medium) At Another and higher Exampl; that of the bright Son of righteousness himself, Iesus christ: whom they Are to look upon, as the proper Object, to terminate their thoughts;
Looking unto Iesus. &c. verse 2. Which example, recommended to them first from the compleatness of the person, (who is at both ends of the race, the Alpha and the Omega; the NONLATINALPHABET, and the NONLATINALPHABET too;
Looking unto Iesus. etc. verse 2. Which Exampl, recommended to them First from the completeness of the person, (who is At both ends of the raze, the Alpha and the Omega; the, and the too;
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Such, as than which none more grievous to flesh and blood; Torture, and Ignominy; the Cross, and the shame. Secondly, from the manner of his suffering.
Such, as than which none more grievous to Flesh and blood; Torture, and Ignominy; the Cross, and the shame. Secondly, from the manner of his suffering.
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He endured ••e Cross and despised the shame. Thirdly, from the issue and consequents of his sufferings, which were in lieu of the pain, Ioy; of the shame, Glory. To intimate to these Hebrews, that as it behoved Christ, first to suffer,
He endured ••e Cross and despised the shame. Thirdly, from the issue and consequents of his sufferings, which were in lieu of the pain, Joy; of the shame, Glory. To intimate to these Hebrews, that as it behooved christ, First to suffer,
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Considering the strong oppositions and contradictions that a Christian man, after he hath entred the lists, is like to meet withal before he come to the goal; all which he must encounter with,
Considering the strong oppositions and contradictions that a Christian man, After he hath entered the lists, is like to meet withal before he come to the goal; all which he must encounter with,
and overcome, or else he loseth his labour, and the prize: it is but needful he should muster up all his strength, summon and recollect all the arguments he can think of, that may put courage into him,
and overcome, or Else he loses his labour, and the prize: it is but needful he should muster up all his strength, summon and recollect all the Arguments he can think of, that may put courage into him,
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and a resolution to go on undauntedly notwithstanding, and not to faint. Against which fainting under the cross, there being no other Cordial of so powerful and present operation, towards the relieving of the drooping spirits of a weak Christian;
and a resolution to go on undauntedly notwithstanding, and not to faint. Against which fainting under the cross, there being no other Cordial of so powerful and present operation, towards the relieving of the drooping spirits of a weak Christian;
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NONLATINALPHABET, Therefore consider him, saith the Apostle, that endured such contradictions of sinners against himself, that ye be not wearied and faint in your minds.
, Therefore Consider him, Says the Apostle, that endured such contradictions of Sinners against himself, that you be not wearied and faint in your minds.
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4. In which words, the Apostle, out of his great care of their souls health, dealeth with these Hebrews, as a faithful and skilful Physician should do.
4. In which words, the Apostle, out of his great care of their Souls health, deals with these Hebrews, as a faithful and skilful physician should do.
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The danger, a spiritual NONLATINALPHABET, fainting and weariness of soul under the Cross. The means of prevention, frequent and effectual meditation of the Cross of Christ.
The danger, a spiritual, fainting and weariness of soul under the Cross. The means of prevention, frequent and effectual meditation of the Cross of christ.
The parts then of the Text are two: (answerable to those two main parts, whereunto the whole method of Physick is after a sort reducible) NONLATINALPHABET,
The parts then of the Text Are two: (answerable to those two main parts, whereunto the Whole method of Physic is After a sort reducible),
and NONLATINALPHABET, the one whereof treateth of the disease, the other of the remedy. We begin with the former, the disease: the former I mean, in the nature of the things (though not so in the placing of the words; ) and so first to be handled, in these words NONLATINALPHABET, &c. That ye be not wearied and faint in your minds.
and, the one whereof Treateth of the disease, the other of the remedy. We begin with the former, the disease: the former I mean, in the nature of the things (though not so in the placing of the words;) and so First to be handled, in these words, etc. That you be not wearied and faint in your minds.
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The full importance whereof we shall the better understand, by the explication of these four things: 1. The Malady; 2. The inward Cause thereof; 3. The Part affected;
The full importance whereof we shall the better understand, by the explication of these four things: 1. The Malady; 2. The inward Cause thereof; 3. The Part affected;
and all afflictions are burdens. But such a degree of Weariness, as implieth no more than the bare desire of rest and ease, falleth short of the notion of the word NONLATINALPHABET.
and all afflictions Are burdens. But such a degree of Weariness, as Implies no more than the bore desire of rest and ease, falls short of the notion of the word.
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It importeth such an extreme lassitude, as bereaveth a man of all his strength; putteth him beyond his patience, and taketh him quite off his work. When he is so overcome with the pressure of the burden that lieth sad upon him, that he doth succumbere oneri, is not able to bear it any longer,
It imports such an extreme lassitude, as bereaveth a man of all his strength; putteth him beyond his patience, and Takes him quite off his work. When he is so overcome with the pressure of the burden that lies sad upon him, that he does succumbere oneri, is not able to bear it any longer,
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and in some extremity of sickness, under small hope of recovery. The Prayer of Faith, when other remedies f•il, NONLATINALPHABET, shall save the sick, saith he there.
and in Some extremity of sickness, under small hope of recovery. The Prayer of Faith, when other remedies f•il,, shall save the sick, Says he there.
Bug-bears indeed rather than Lions; but very Lions indeed, strong temptations, and lasting afflictions and persecutions:) lest I say meeting with such affronts and encounters in their Christian race, they should be quite beaten out of the field, ere they came to the end of their course. Lest being terrified by their adversaries, they should not be able to hold out in their holy profession to the end;
Bugbears indeed rather than Lions; but very Lions indeed, strong temptations, and lasting afflictions and persecutions:) lest I say meeting with such affronts and encounters in their Christian raze, they should be quite beaten out of the field, ere they Come to the end of their course. Lest being terrified by their Adversaries, they should not be able to hold out in their holy profession to the end;
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to wit, the Cross. ) Or whence should this NONLATINALPHABET, this spiritual weariness proceed? That is answered in the Text too, in the word NONLATINALPHABET (The translations express it most what by faintness of mind:) the same word being again used a little after at vers. 5. and there also translated after the same manner;
to wit, the Cross.) Or whence should this, this spiritual weariness proceed? That is answered in the Text too, in the word (The Translations express it most what by faintness of mind:) the same word being again used a little After At vers. 5. and there also translated After the same manner;
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The strength and firmness of a body, whether natural or artificial, consisteth much in the union of the parts, well compacted and knit together, and all the joynts strung fast one to another.
The strength and firmness of a body, whither natural or artificial, Consisteth much in the Union of the parts, well compacted and knit together, and all the Joints strung fast one to Another.
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By the slackning, loosening, or disjoynting whereof, the body on the other side cometh to be as much weakned. A House, Ship, Wagon, Plough, or other artificial body, be the materials never so strong:
By the slackening, loosening, or disjointing whereof, the body on the other side comes to be as much weakened. A House, Ship, Wagon, Plough, or other artificial body, be the materials never so strong:
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yet if it be loose in the joynts, when it is put to any stress (as we call it) to any use where the strength of it is like to be tried, it will not endure it,
yet if it be lose in the Joints, when it is put to any stress (as we call it) to any use where the strength of it is like to be tried, it will not endure it,
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8. Much of a mans strength, whereby he is enabled to travel and to work, lieth in his loyns and knees, and in his arms and hands. Whence it is that by an usual Trope in most Languages,
8. Much of a men strength, whereby he is enabled to travel and to work, lies in his loins and knees, and in his arms and hands. Whence it is that by an usual Trope in most Languages,
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The phrase is very frequent in Homer; when one of the Grecian or Trojan Chieftains had given his adversary some deadly or desperate wound, that he was not able to stand, but fell on the ground;
The phrase is very frequent in Homer; when one of the Grecian or Trojan Chieftains had given his adversary Some deadly or desperate wound, that he was not able to stand, but fell on the ground;
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to express it thus, — — NONLATINALPHABET, as much as to say, He loosened his knees. Even as it is said of Belshazzar, Dan. 5. when he was sore affrighted with the hand-writing upon the wall;
to express it thus, — —, as much as to say, He loosened his knees. Even as it is said of Belshazzar, Dan. 5. when he was soar affrighted with the handwriting upon the wall;
So it is said of Ish-bosheth, 2 Sam. 4. when he heard of the death of Abner, General of his Army, his hands were weakned. The like we find in many other places,
So it is said of Ish-bosheth, 2 Sam. 4. when he herd of the death of Abner, General of his Army, his hands were weakened. The like we find in many other places,
and strengthen the feeble knees ] NONLATINALPHABET, verse 12. which is another compound word from the same Theme. As if he should say, Support the hands that hang loose, and have not strength enough to lift up themselves:
and strengthen the feeble knees ], verse 12. which is Another compound word from the same Theme. As if he should say, Support the hands that hang lose, and have not strength enough to lift up themselves:
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which, as it very well fitteth with the word NONLATINALPHABET, so it serveth very well to express that feebleness or faintness of Spirit, (arising from fear and consternation of mind,
which, as it very well fits with the word, so it serves very well to express that feebleness or faintness of Spirit, (arising from Fear and consternation of mind,
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describing the great miseries and terrors that should be at the destruction of Babylon, by the Medes and Persians, he saith, that by reason thereof all hands shall be weakned (NONLATINALPHABET again in the Greek) and all hearts shall melt.
describing the great misery's and terrors that should be At the destruction of Babylon, by the Medes and Persians, he Says, that by reason thereof all hands shall be weakened (again in the Greek) and all hearts shall melt.
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11. For even as wax, which while it is hard will abide hard pressing, and not yield or take impression, when it is chafed or melted hath no strength at all to make resistance: And as the Ice, when the waters are congealed in a hard frost is of that firmness, that it will bear a loaden cart uncrackt;
11. For even as wax, which while it is hard will abide hard pressing, and not yield or take impression, when it is chafed or melted hath no strength At all to make resistance: And as the Ice, when the waters Are congealed in a hard frost is of that firmness, that it will bear a loaded cart uncracked;
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but as soon as a warm thaw hath fretted and loosened it, dissolveth into water, and becometh one of the weakest things in the world (it is a common Proverb among us, As weak as water: ) so is the spirit of a man.
but as soon as a warm thaw hath fretted and loosened it, dissolveth into water, and Becometh one of the Weakest things in the world (it is a Common Proverb among us, As weak as water:) so is the Spirit of a man.
Si fractus illabatur orbis: if the weight of all the calamities in the world should come rushing upon him at once, it would be able to bear up under them all,
Si fractus illabatur Orbis: if the weight of all the calamities in the world should come rushing upon him At once, it would be able to bear up under them all,
12. But if the strength that is in us be weakness; oh how great is that weakness? If our spirits within us, which should be as our life-guard to secure us against all attempts from without, be shattered and dis-joynted, through distrust in God;
12. But if the strength that is in us be weakness; o how great is that weakness? If our spirits within us, which should be as our lifeguard to secure us against all attempts from without, be shattered and disjointed, through distrust in God;
that is to say in plain terms, if when any persecution or tribulation ariseth, we be scandalized and fall away either from our Christian faith or duty, forsake our standing,
that is to say in plain terms, if when any persecution or tribulation arises, we be scandalized and fallen away either from our Christian faith or duty, forsake our standing,
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and shrink from the rules of true Religion, or a good conscience: this is the NONLATINALPHABET and the NONLATINALPHABET, the weakness and faintness ofmind spoken of in the Text.
and shrink from the rules of true Religion, or a good conscience: this is the and the, the weakness and faintness ofmind spoken of in the Text.
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how it should be possible that worlaly tribulations, which cannot reach beyond the outer-man, (in his possessions, in his liberty, in his good name, in his bodily health or life ) should have such an operation upon his nobler part the soul, as to cause a faintness there.
how it should be possible that worlaly tribulations, which cannot reach beyond the outer-man, (in his possessions, in his liberty, in his good name, in his bodily health or life) should have such an operation upon his Nobler part the soul, as to cause a faintness there.
And our Saviour telleth his friends, Luk. 12. that when their enemies have killed their bodies, (and from suffering so much, his very best friends, it seemeth, are not exempted;) they have then done their worst: they can proceed no farther;
And our Saviour Telleth his Friends, Luk. 12. that when their enemies have killed their bodies, (and from suffering so much, his very best Friends, it seems, Are not exempted;) they have then done their worst: they can proceed no farther;
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Yet our own reason, and every days experience ▪ can teach us, that outward bodily afflictions, and tribulations, do (by consequent, and by way of sympathy and consent, and by reason of union; though not immediately and directly) work even upon the soul also.
Yet our own reason, and every days experience ▪ can teach us, that outward bodily afflictions, and tribulations, doe (by consequent, and by Way of Sympathy and consent, and by reason of Union; though not immediately and directly) work even upon the soul also.
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As we see the fancy quick and roving, when the blood i• in•lamed with choler; the memory and apprehension dull in a Lethargy: and other notable changes and effects in the faculties of the soul very easily disce•n•ble, upon any sudden change or distemper in the body. David often con•esseth, that the troubles he met withal, went sometimes to the very heart and soul of him.
As we see the fancy quick and roving, when the blood i• in•lamed with choler; the memory and apprehension dull in a Lethargy: and other notable changes and effects in the faculties of the soul very Easily disce•n•ble, upon any sudden change or distemper in the body. David often con•esseth, that the Troubles he met withal, went sometime to the very heart and soul of him.
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Why art thou so vexed, O my soul, and why art thou so disquieted within me? &c, Take but that one, in Psal, 143 The enemy hath persecuted my soul — &c. Therefore is my spirit vexed within me,
Why art thou so vexed, Oh my soul, and why art thou so disquieted within me? etc., Take but that one, in Psalm, 143 The enemy hath persecuted my soul — etc. Therefore is my Spirit vexed within me,
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But experience sheweth us farther (too oft•n, God knoweth) that persecutions, •fflictions ▪ and such other sad casualties as befal the body (nay the very shadow• thereof, the bare fears of such things and ap•rehensions of their approach,
But experience shows us farther (too oft•n, God Knoweth) that persecutions, •fflictions ▪ and such other sad casualties as befall the body (nay the very shadow• thereof, the bore fears of such things and ap•rehensions of their approach,
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yea, even many times when it is causeless) may produce worse effects in the souls; and be the causes of such vicious weariness and faintness of mi•d, as the Apostle here forewarneth the Hebrews to beware of.
yea, even many times when it is causeless) may produce Worse effects in the Souls; and be the Causes of such vicious weariness and faintness of mi•d, as the Apostle Here forewarneth the Hebrews to beware of.
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who having •eemed to stand fast in the profession of Truth, and in the performance of the offices of Vertue, and duties of Pi•ty Allegia•ce, and Iustice before trial;
who having •eemed to stand fast in the profession of Truth, and in the performance of the Offices of Virtue, and duties of Pi•ty Allegia•ce, and justice before trial;
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have yet when they have been hard put to it (yea, and sometimes not very hard neither) fallen away, starting aside like a broken •o•? and by flinching at the last, discovered themselves to have been but very weak Christiens at the best,
have yet when they have been hard put to it (yea, and sometime not very hard neither) fallen away, starting aside like a broken •o•? and by flinching At the last, discovered themselves to have been but very weak Christians At the best,
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16. It will sufficiently answer the doubt, to tell you, That persecutions and all occurrences from without, are not the chief causes, (nor indeed in true propriety of speech, any causes at all) but the occasions only of the souls fainting under them. Temptations they are I grant;
16. It will sufficiently answer the doubt, to tell you, That persecutions and all occurrences from without, Are not the chief Causes, (nor indeed in true propriety of speech, any Causes At all) but the occasions only of the Souls fainting under them. Temptations they Are I grant;
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it were a sin to belie the Devil in this:) for though he be a tempter, and that a busie one, NONLATINALPHABET, the Tempter, yet that is the worse he can do:
it were a since to belie the devil in this:) for though he be a tempter, and that a busy one,, the Tempter, yet that is the Worse he can do:
so tempted as to be overcome by the temptation) is tempted of his own l•st, NONLATINALPHABET, dra•n away and enticed. Drawn away by injuries and affrightments from doing good: or enticed by delights and allurements to do evil. It is with temptations on the left hand (for such are those of which we now speak) even as it is with those on the right: yield not, and good enough.
so tempted as to be overcome by the temptation) is tempted of his own l•st,, dra•n away and enticed. Drawn away by injuries and affrightments from doing good: or enticed by delights and allurements to do evil. It is with temptations on the left hand (for such Are those of which we now speak) even as it is with those on the right: yield not, and good enough.
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It is an excellent description, that a wise man hath given of it, Wisdom 17. Fear, saith he, is nothing else, but the betraying of the succours which reason offereth. He that letteth go his courage, forfeiteth his reason withal:
It is an excellent description, that a wise man hath given of it, Wisdom 17. fear, Says he, is nothing Else, but the betraying of the succours which reason Offereth. He that lets go his courage, forfeiteth his reason withal:
Iethro well considered this, when he advised Moses to make choice of such for Magistrates as he knew to be men of courage, they that were otherwise, he knew could not discharge their duty as they ought, nor continue upright.
Jethro well considered this, when he advised Moses to make choice of such for Magistrates as he knew to be men of courage, they that were otherwise, he knew could not discharge their duty as they ought, nor continue upright.
19. I insist somewhat the more upon this point, because men are generally so apt to pretend, to their own failings in this kind, the outward force offered by others:
19. I insist somewhat the more upon this point, Because men Are generally so apt to pretend, to their own failings in this kind, the outward force offered by Others:
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supposing they have said enough, to excuse what they have done, when they have said, they did it by compulsion. As if any man could be master of anothers will, or enforce a consent from him without his consent: which carrieth before it a manifest contradiction.
supposing they have said enough, to excuse what they have done, when they have said, they did it by compulsion. As if any man could be master of another's will, or enforce a consent from him without his consent: which Carrieth before it a manifest contradiction.
20. For a man then, when he hath been frighted out of his conscience and his duty, and done amiss, to say, I was compelled to do it against my mind, I could neither will nor chuse, and thelike:
20. For a man then, when he hath been frighted out of his conscience and his duty, and done amiss, to say, I was compelled to do it against my mind, I could neither will nor choose, and thelike:
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are, as the most common, so the most vain and frivolous excuses in the world. Not only false, but ridiculously false, and such as carry their confutation along with them:
Are, as the most Common, so the most vain and frivolous excuses in the world. Not only false, but ridiculously false, and such as carry their confutation along with them:
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For tell me, thou that sayest thou wast compelled to do it against thy mind: If thou hadst been minded to have withstood the pretended compulsion, and hadst continued in that mind; whether such compulsion could have taken effect or no? Thou that sayest, thou couldst neither will nor chuse? was it not left to the choice of thine own will, whether thou wouldest do that which was required, or suffer that which was threatned? And didst not thou then,
For tell me, thou that Sayest thou wast compelled to do it against thy mind: If thou Hadst been minded to have withstood the pretended compulsion, and Hadst continued in that mind; whither such compulsion could have taken Effect or no? Thou that Sayest, thou Couldst neither will nor choose? was it not left to the choice of thine own will, whither thou Wouldst do that which was required, or suffer that which was threatened? And didst not thou then,
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when thou mightest have chosen, if thou wouldest, to suffer the one, rather chuse to do the other? Qui mavult, vult. Sure it is the Will evermore, that determineth the choice in every deliberation.
when thou Mightest have chosen, if thou Wouldst, to suffer the one, rather choose to do the other? Qui Mavult, vult. Sure it is the Will evermore, that determineth the choice in every deliberation.
It is manifestly absurd therefore, for any man to pretend that thing to have been done by him against his will; which (how hard soever the choice was) he yet chose to do.
It is manifestly absurd Therefore, for any man to pretend that thing to have been done by him against his will; which (how hard soever the choice was) he yet chosen to do.
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21. If these Allegations would serve the turn, or that we had any good warrant to decline suffering evil by doing evil: those glorious Martyrs and Confessors, so much renowned through the Christian world for their patience and constancy in suffering persecution,
21. If these Allegations would serve the turn, or that we had any good warrant to decline suffering evil by doing evil: those glorious Martyrs and Confessors, so much renowned through the Christian world for their patience and constancy in suffering persecution,
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22. Unless then we will condemn those blessed souls, whose memories we have hitherto honoured, not only of extreme folly; but of foul self-murder too, in being prodigal of their lives to no purpose,
22. Unless then we will condemn those blessed Souls, whose memories we have hitherto honoured, not only of extreme folly; but of foul self-murder too, in being prodigal of their lives to no purpose,
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we must needs acknowledge, That therelieth a necessity upon us, if we will be Christs Disciples and Friends, to deny our selves, our lusts, our interests, our fortunes, our liberties, our lives, or if there be any thing else that can be dearer to us:
we must needs acknowledge, That therelieth a necessity upon us, if we will be Christ Disciples and Friends, to deny our selves, our Lustiest, our interests, our fortune's, our Liberties, our lives, or if there be any thing Else that can be Dearer to us:
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rather than for fear of any thing that can befal us in any of these, consent to the least wilful violation of our bounden duty either to God or our Neighbour;
rather than for Fear of any thing that can befall us in any of these, consent to the least wilful violation of our bounden duty either to God or our Neighbour;
That no force or violence from without, no straits we can be driven into by any conjuncture of whatsoever circumstances, can make it either necessary for us to sin,
That no force or violence from without, no straits we can be driven into by any conjuncture of whatsoever Circumstances, can make it either necessary for us to since,
we must answer wholly for it our selves, and cannot justly charge it upon any other person or thing, than upon our own selves, and our own base cowardise. That for us.
we must answer wholly for it our selves, and cannot justly charge it upon any other person or thing, than upon our own selves, and our own base cowardice. That for us.
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and the last of the four particulars proposed from that part of the Text. It may be demanded, with what reason the Apostle could entertain the least suspition of such mens shrinking and fainting under the Cross:
and the last of the four particulars proposed from that part of the Text. It may be demanded, with what reason the Apostle could entertain the least suspicion of such men's shrinking and fainting under the Cross:
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and those no small conflicts neither? Nay, of whose Christian patience and magnanimity himself had given a very ample testimony a little before in this very Epistle:
and those no small conflicts neither? Nay, of whose Christian patience and magnanimity himself had given a very ample testimony a little before in this very Epistle:
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how they had endured a great fight of afflictions, and had been made a gazing stock both by reproaches and afflictions, suffered the spoiling of their goods;
how they had endured a great fight of afflictions, and had been made a gazing stock both by Reproaches and afflictions, suffered the spoiling of their goods;
24. Not to say positively, that he had of late observed something in some of them, that might perhaps give him some particular cause of suspicion more than ordinary:
24. Not to say positively, that he had of late observed something in Some of them, that might perhaps give him Some particular cause of suspicion more than ordinary:
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we shall see reasons enough, why the Apostle (notwithstanding his approving of their former carriage) might yet be jealous over them with a godly jealousie in this matter.
we shall see Reasons enough, why the Apostle (notwithstanding his approving of their former carriage) might yet be jealous over them with a godly jealousy in this matter.
and (Christ having foretold great tribulations shortly to come upon that Nation) it was very like they should meet with more and stronger trials, than they had ever yet done.
and (christ having foretold great tribulations shortly to come upon that nation) it was very like they should meet with more and Stronger trials, than they had ever yet done.
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If you be not in some measure prepared even for that also, and resolved (by Gods assistance) to strive against sin, and to withstand all sinful temptations,
If you be not in Some measure prepared even for that also, and resolved (by God's assistance) to strive against since, and to withstand all sinful temptations,
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Sharp or long assaults may tire out him that hath endured shorter and easier. But he that setteth forth for the goal, if he will obtain, must resolve to devour all difficulties, and to run it out:
Sharp or long assaults may tire out him that hath endured shorter and Easier. But he that sets forth for the goal, if he will obtain, must resolve to devour all difficulties, and to run it out:
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26. Secondly, so great is the natural frailty of man, so utterly averse from conforming it self entirely to the good will or pleasure of Almighty God, either in doing or suffering: that if he be not the better principled within (strengthned with grace in the inner man) he will not be able to hold out in either;
26. Secondly, so great is the natural frailty of man, so utterly averse from conforming it self entirely to the good will or pleasure of Almighty God, either in doing or suffering: that if he be not the better principled within (strengthened with grace in the inner man) he will not be able to hold out in either;
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Be not weary of well-doing, saith the Apostle, Gal. 6. for in due time we shall reap if we faint not, NONLATINALPHABET, (the same word again.) Weariness and faintness of mind we are subject to (you see) in the point of well-doing: But how much more then in the point of suffering; which is of the two much the sorer trial?
Be not weary of welldoing, Says the Apostle, Gal. 6. for in due time we shall reap if we faint not,, (the same word again.) Weariness and faintness of mind we Are Subject to (you see) in the point of welldoing: But how much more then in the point of suffering; which is of the two much the Sorer trial?
when the most holy and eminent of Gods servants, whose Faith, and Patience, and Piety are recorded in the Scriptures as exemplary to all posterity, have in their failings in this kind bewrayed themselves to be but men, NONLATINALPHABET, subject to passions of fear and distrust, even as others.
when the most holy and eminent of God's Servants, whose Faith, and Patience, and Piety Are recorded in the Scriptures as exemplary to all posterity, have in their failings in this kind bewrayed themselves to be but men,, Subject to passion of Fear and distrust, even as Others.
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Abraham the Father of the Faithful, of so strong Faith and Obedience, that he neither staggered at the promise of having a Son (though it were a very unlikely one, at that age) through unbelief; nor stumbled at the command of sacrificing that Son (though it were a very hard one, having no more) through disobedience: yet coming among strangers, upon some apprehensions that his life might be endangered if he should own Sarah to be his wife, his heart so far misgave him through humane frailty, that he shewed some distrustfulness of God, by his doubting and dissimulation with Pharoah first,
Abraham the Father of the Faithful, of so strong Faith and obedience, that he neither staggered At the promise of having a Son (though it were a very unlikely one, At that age) through unbelief; nor stumbled At the command of sacrificing that Son (though it were a very hard one, having no more) through disobedience: yet coming among Strangers, upon Some apprehensions that his life might be endangered if he should own Sarah to be his wife, his heart so Far misgave him through humane frailty, that he showed Some distrustfulness of God, by his doubting and dissimulation with Pharaoh First,
28. And David also so full of courage sometimes, that he would not fear, though ten thousands of people, whole Armies of men, should rise up against him, and encompass him round about;
28. And David also so full of courage sometime, that he would not Fear, though ten thousands of people, Whole Armies of men, should rise up against him, and encompass him round about;
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And although he had a promise from God of succeeding in the Kingdom, and an anointing also (as an earnest) to confirm the promise: yet it ran strongly in his thoughts nevertheless, that he should perish one day by the hands of Saul.
And although he had a promise from God of succeeding in the Kingdom, and an anointing also (as an earnest) to confirm the promise: yet it ran strongly in his thoughts nevertheless, that he should perish one day by the hands of Saul.
Insomuch that in a kind of distrust of Gods truth and protection, he ventured so far upon his own head, (never so much as asking counsel at the mouth of God) as to expose himself to great inconveniencies, hazards, and temptations, in the midst of an hostile and idolatrous people.
Insomuch that in a kind of distrust of God's truth and protection, he ventured so Far upon his own head, (never so much as asking counsel At the Mouth of God) as to expose himself to great inconveniences, hazards, and temptations, in the midst of an hostile and idolatrous people.
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The good man was sensible of the imperfection, acknowledgeth it an infirmity and striveth against it, Psal. 77. 29. But of all the rest, St. Peter (NONLATINALPHABET as Chrysostom often stileth him) a man of great boldness and fervency of spirit, betrayed the greatest weakness.
The good man was sensible of the imperfection, acknowledgeth it an infirmity and striveth against it, Psalm 77. 29. But of all the rest, Saint Peter (as Chrysostom often styleth him) a man of great boldness and fervency of Spirit, betrayed the greatest weakness.
yet within not many hours after, when he began to be questioned about his Master, and saw (by the malicious and partial proceedings against the Master ) how it was like to go with him,
yet within not many hours After, when he began to be questioned about his Master, and saw (by the malicious and partial proceedings against the Master) how it was like to go with him,
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Such weakness is there in the flesh, where there is yet left some willingness in the spirit: that without a continual supply of grace, and actual influence of strength from above, there is no absolute stedfastness to be found in the best of the Sons of men.
Such weakness is there in the Flesh, where there is yet left Some willingness in the Spirit: that without a continual supply of grace, and actual influence of strength from above, there is no absolute steadfastness to be found in the best of the Sons of men.
30. Yet is not our natural inability to resist temptations (though very great) the cause of our actual faintings so much (because of the ready assistance of Gods grace to relieve us,
30. Yet is not our natural inability to resist temptations (though very great) the cause of our actual faintings so much (Because of the ready assistance of God's grace to relieve us,
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whilst it is Calm, provide for a Storm; and whilst we are at ease, against the evil day. It is such an ordinary point of wisdom in the common affairs of life,
while it is Cam, provide for a Storm; and while we Are At ease, against the evil day. It is such an ordinary point of Wisdom in the Common affairs of life,
The Grashopper in the Fable had the merry Summer: but the Pismire fared better in Winter. If in our prosperity we grow secure, flattering our selves in our own thoughts,
The Grasshopper in the Fable had the merry Summer: but the Pismire fared better in Winter. If in our Prosperity we grow secure, flattering our selves in our own thoughts,
as Peters denial was a real rebuke for his over-bold protestation. 3. Or brought us to acknowledge with thankfulness and humility, by whose strength it is that we have hitherto stood. ( My strength will I ascribe unto thee, Psal. 59.) 4. Or taught us to bear more compassion towards our brethren and their infirmities,
as Peter's denial was a real rebuke for his overbold protestation. 3. Or brought us to acknowledge with thankfulness and humility, by whose strength it is that we have hitherto stood. (My strength will I ascribe unto thee, Psalm 59.) 4. Or taught us to bear more compassion towards our brothers and their infirmities,
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and doth, when it pleaseth him, take from them ) their spirits are not able to bear up under the least temptation: you will grant the Apostle had great reason to fear,
and does, when it Pleases him, take from them) their spirits Are not able to bear up under the least temptation: you will grant the Apostle had great reason to Fear,
lest these Hebrews, notwithstanding the good proof they had given of their Christian constancy in some former trials, should yet be weary and faint in their minds under greater sufferings.
lest these Hebrews, notwithstanding the good proof they had given of their Christian constancy in Some former trials, should yet be weary and faint in their minds under greater sufferings.
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unless God have the whole glory, our comfort sure will be the less;) yet to be very jealous of our own treacherous hearts, and to keep a constant watch over them that they deceive us not:
unless God have the Whole glory, our Comfort sure will be the less;) yet to be very jealous of our own treacherous hearts, and to keep a constant watch over them that they deceive us not:
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34. It ought to be our care rather at all times, especially in such times as threaten persecution to all those that will not recede from such Principles of Religion, Iustice, and Loyalty, as they have hitherto held themselves obliged to walk by:
34. It ought to be our care rather At all times, especially in such times as threaten persecution to all those that will not recede from such Principles of Religion, justice, and Loyalty, as they have hitherto held themselves obliged to walk by:
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And to give all diligence, by our faithful prayers and utmost endeavours to arm and prepare our selves for the better bearing them, with such calm patience and moderation on the one side,
And to give all diligence, by our faithful Prayers and utmost endeavours to arm and prepare our selves for the better bearing them, with such Cam patience and moderation on the one side,
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It looketh backward, as it cometh from God: who layeth it upon us, as a correction for some past sin. And it looketh forward, as it cometh from Satan and the World: who lay it before us,
It looks backward, as it comes from God: who Layeth it upon us, as a correction for Some passed since. And it looks forward, as it comes from Satan and the World: who lay it before us,
As it is Gods Correction; by no means to despise it, ( My Son despise not thou the chastening of the Lord, the next verse but one:) but to take it up with joy,
As it is God's Correction; by no means to despise it, (My Son despise not thou the chastening of the Lord, the next verse but one:) but to take it up with joy,
and to bear it with patience, and to profit by it to repentance. But as it is Satans temptation; by all means to resist it with courage, yea, and with disdain too. Resist it I say;
and to bear it with patience, and to profit by it to Repentance. But as it is Satan temptation; by all means to resist it with courage, yea, and with disdain too. Resist it I say;
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Thus to lose our blood, is to win the day: And the failing so to do, is that weariness and faininess of mind and soul, of which our Apostle here speaketh and upon which we have hitherto thus long insisted.
Thus to loose our blood, is to win the day: And the failing so to do, is that weariness and faininess of mind and soul, of which our Apostle Here speaks and upon which we have hitherto thus long insisted.
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True it is, where no more is left to our choice, but one of the two, either Sin or Suffer; a right Christian should not (for shame) so much as take it into deliberation. Never demur upon it; it is a plain case:
True it is, where no more is left to our choice, but one of the two, either since or Suffer; a right Christian should not (for shame) so much as take it into deliberation. Never demur upon it; it is a plain case:
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and if we do it not daily too, even as often as we beg our daily bread (our Saviour having contrived both Petitions into the same Prayer) we are to blame.
and if we do it not daily too, even as often as we beg our daily bred (our Saviour having contrived both Petitions into the same Prayer) we Are to blame.
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without seeking. It is a foolhardy madness (better beseeming such a Knight-Errant as is described in the Romances, than a true Souldier of Christ, such as the Gospel setteth forth) to roam abroad to seek adventures.
without seeking. It is a foolhardy madness (better beseeming such a Knight-Errant as is described in the Romances, than a true Soldier of christ, such as the Gospel sets forth) to rome abroad to seek adventures.
and it is a presumption both rash and absurd, having prayed to God not to lead us into temptations, to go and cast our selves into them, when we have done.
and it is a presumption both rash and absurd, having prayed to God not to led us into temptations, to go and cast our selves into them, when we have done.
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And therefore the offices of different Virtues are so to be exercised, as not to hinder or destroy one another (for between vertuous acts there must be, there can be, no clashing ) a man may without disparagement to his Fortitude, decline dangers, according to the dictates of Prudence: provided withal, that nothing be done,
And Therefore the Offices of different Virtues Are so to be exercised, as not to hinder or destroy one Another (for between virtuous acts there must be, there can be, no clashing) a man may without disparagement to his Fortitude, decline dangers, according to the dictates of Prudence: provided withal, that nothing be done,
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42. St. Paul saith of some that he had to deal with, that they were unreasonable men. Possibly it may be our case, to have to do with such men: Reason will not satisfie them;
42. Saint Paul Says of Some that he had to deal with, that they were unreasonable men. Possibly it may be our case, to have to do with such men: Reason will not satisfy them;
but this very thing is agreeable to reason, that to live at quiet among unreasonable men, we should sometimes yield to their unreasonable demands. But usque ad aras still: that must evermore be understood.
but this very thing is agreeable to reason, that to live At quiet among unreasonable men, we should sometime yield to their unreasonable demands. But usque ad aras still: that must evermore be understood.
In the pursuance of peace with our neighbours, where it is not to be had upon better terms, we may and ought by all seasonable Compliances and condescensions to become omnia omnibus, all things to all men:
In the pursuance of peace with our neighbours, where it is not to be had upon better terms, we may and ought by all seasonable Compliances and condescensions to become omnia omnibus, all things to all men:
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Certainly it would be of marvellous use to us, for the rectifying our judgments concerning those pressures, which at any time are upon us, to render them less ponderous in our estimation of them:
Certainly it would be of marvellous use to us, for the rectifying our Judgments Concerning those pressures, which At any time Are upon us, to render them less ponderous in our estimation of them:
For the obtaining of peace, the preventing of mischiefs, the ridding of our selves and others from troubles; we may with a good conscience and without sin yield to the doing of any thing that may stand with a good conscience, and be done without sin. Nor is it to be interpreted, either as an effect of faint-heartedness, or as a defect of Christian patience and courage, so to do:
For the obtaining of peace, the preventing of mischiefs, the ridding of our selves and Others from Troubles; we may with a good conscience and without since yield to the doing of any thing that may stand with a good conscience, and be done without since. Nor is it to be interpreted, either as an Effect of faintheartedness, or as a defect of Christian patience and courage, so to do:
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But so to faint under the Cross, as to deny the Faith, to forsake our Religion, to violate the dictates of natural Conscience, to do any thing contrary to any of the rules of Iustice or Charity; or which we either know or suspect to be a sin; though it be for the shunning of any danger, or under the pretension of any necessity whatsoever;
But so to faint under the Cross, as to deny the Faith, to forsake our Religion, to violate the dictates of natural Conscience, to do any thing contrary to any of the rules of justice or Charity; or which we either know or suspect to be a since; though it be for the shunning of any danger, or under the pretension of any necessity whatsoever;
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44. I should have proceeded, according to my first intendment when I pitched upon this Scripture, (had their been room for it) to have discoursed somewhat also, from the other part of the Text, concerning that which is therein prescribed as an especial Remedy of,
44. I should have proceeded, according to my First intendment when I pitched upon this Scripture, (had their been room for it) to have discoursed somewhat also, from the other part of the Text, Concerning that which is therein prescribed as an especial Remedy of,
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But all I shall have time now to do, will be to give you the heads of those most useful and observable points, which I conceive to arise without much enforcement from the words.
But all I shall have time now to do, will be to give you the Heads of those most useful and observable points, which I conceive to arise without much enforcement from the words.
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or secondly, with the weight of those everlasting grievous pains in Hell, which by the sharpness of our short sufferings here (if we make the right use of them, to be thereby humbled unto repentance) by the mercy of God we shall escape;
or secondly, with the weight of those everlasting grievous pains in Hell, which by the sharpness of our short sufferings Here (if we make the right use of them, to be thereby humbled unto Repentance) by the mercy of God we shall escape;
or thirdly, with that so exceeding and eternal weight of glory and joy in the Kingdom of Heaven, which by the free goodness of our God we expect in compensation of our light and momentany afflictions here;
or Thirdly, with that so exceeding and Eternal weight of glory and joy in the Kingdom of Heaven, which by the free Goodness of our God we expect in compensation of our Light and momentany afflictions Here;
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or fourthly, with the weight of those far greater and heavier trials, which other our brethren and fellow - servants, either of our own or former times, have undergone before us,
or fourthly, with the weight of those Far greater and Heavier trials, which other our brothers and fellow - Servants, either of our own or former times, have undergone before us,
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and gone through them all with admirable patience and courage. 46. NONLATINALPHABET. None of all these singly, but are of singular virtue towards the desired effect:
and gone through them all with admirable patience and courage. 46.. None of all these singly, but Are of singular virtue towards the desired Effect:
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but all of them together, if aptly applied, can hardly fail the cure. Especially if you add thereunto that one Ingredient more, which is alone here expressed (indeed the most soveraign of all the rest) as the object of this analogy or consideration in the Text:
but all of them together, if aptly applied, can hardly fail the cure. Especially if you add thereunto that one Ingredient more, which is alone Here expressed (indeed the most sovereign of all the rest) as the Object of this analogy or consideration in the Text:
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As namely, First, Who it was that suffered. Consider him: his Greatness, his Innocency, his Goodness. Secondly, how he suffered. NONLATINALPHABET. he endured also; not suffered it only.
As namely, First, Who it was that suffered. Consider him: his Greatness, his Innocency, his goodness. Secondly, how he suffered.. he endured also; not suffered it only.
NONLATINALPHABET, From sinners. Sinners, in their nature; sinful men: Sinners, in the Jews esteem; Heathen men: Sinners in the inward constitution of their own hearts;
, From Sinners. Sinners, in their nature; sinful men: Sinners, in the jews esteem; Heathen men: Sinners in the inward constitution of their own hearts;
no just cause, no just proofs, but clamours and outcries, rai•ing, and spitting, and buffeting, and insulting, and all manner of contumelious and despiseful usage. Fourthly, what he suffered.
no just cause, no just proofs, but clamours and Outcries, rai•ing, and spitting, and buffeting, and insulting, and all manner of contumelious and despiseful usage. Fourthly, what he suffered.
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To his person: denied to be the Son of God. To his Office: not received as the promised Messias. To his Doctrine: given out as a deceiver. To his Miracles: disgraced as if he had been a Conjuror, and dealt with the Devil.
To his person: denied to be the Son of God. To his Office: not received as the promised Messias. To his Doctrine: given out as a deceiver. To his Miracles: disgraced as if he had been a Conjuror, and dealt with the devil.
For a conclusion then, let us all (I beseech you) first consider (actually and throughly consider) him that endured such contradictions of sinners against himself:
For a conclusion then, let us all (I beseech you) First Consider (actually and thoroughly Consider) him that endured such contradictions of Sinners against himself:
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and having so done, applyingly consider, whether it can be reasonable, or almost possible, for any of us to faint under our petty sufferings. What are we, the best of us, the greatest of us, to him? Or what our sufferings, the worst of them, the greatest of them, to his? I have done. AD AULAM. Sermon XVII. Newport, in the Isle of Wight, Octob. 1648. Gal. 5. 22, 23. But the Fruit of the Spirit is Love, Ioy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance:
and having so done, applyingly Consider, whither it can be reasonable, or almost possible, for any of us to faint under our Petty sufferings. What Are we, the best of us, the greatest of us, to him? Or what our sufferings, the worst of them, the greatest of them, to his? I have done. AD AULAM. Sermon XVII. Newport, in the Isle of Wight, October 1648. Gal. 5. 22, 23. But the Fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith, Meekness, Temperance:
1. HE that shall impartially look upon former and the present times, shall find that of Solomon exactly true, There is no new thing under the Sun. Vetus fabula, novi histriones.
1. HE that shall impartially look upon former and the present times, shall find that of Solomon exactly true, There is no new thing under the Sun. Vetus fabula, novi histriones.
who by their hypocrisie and pretensions of the Spirit, had so corrupted their Faith, that they were removed after a fort unto another Gospel; and so extremely sowred their Charity, that from provoking and envying, they were now grown to biting and devouring one another.
who by their hypocrisy and pretensions of the Spirit, had so corrupted their Faith, that they were removed After a fort unto Another Gospel; and so extremely soured their Charity, that from provoking and envying, they were now grown to biting and devouring one Another.
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2. The Apostle wondring at this so unexpected a change, ( I marvel you are so soon removed, Gal. 1. 6.) to see them so befooled in their understandings, and bewitched in their affections, as to suffer so sore and sudden a decay, in the two most essential parts of Christian Religion, Faith and Charity: thought it high time for him,
2. The Apostle wondering At this so unexpected a change, (I marvel you Are so soon removed, Gal. 1. 6.) to see them so befooled in their understandings, and bewitched in their affections, as to suffer so soar and sudden a decay, in the two most essential parts of Christian Religion, Faith and Charity: Thought it high time for him,
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after he had first well schooled them ( O foolish Galatians, who hath bewitched you? ) to offer his advice towards the allaying of those heats and distempers, that were the causes of this so sad and dangerous an alteration.
After he had First well schooled them (Oh foolish Galatians, who hath bewitched you?) to offer his Advice towards the allaying of those heats and distempers, that were the Causes of this so sad and dangerous an alteration.
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As if he had said, You talk much of the Spirit: but you make it little appear in the fruit of your lives, that you are led by the spirit. The Spirit, and the Flesh, are contraries:
As if he had said, You talk much of the Spirit: but you make it little appear in the fruit of your lives, that you Are led by the Spirit. The Spirit, and the Flesh, Are contraries:
That they might therefore with better certainty be able to discern whether they were indeed Spiritual, or but yet Carnal: the Apostle proceedeth to describe the Flesh and the Spirit by sundry their different effects.
That they might Therefore with better certainty be able to discern whither they were indeed Spiritual, or but yet Carnal: the Apostle Proceedeth to describe the Flesh and the Spirit by sundry their different effects.
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Love, Ioy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, and Temperance. Thirdly, a special priviledge belonging to all and every the aforesaid particulars:
Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith, Meekness, and Temperance. Thirdly, a special privilege belonging to all and every the aforesaid particulars:
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5. In the general description (which is like to be our only business at this time) the thing we are to take notice of is, the differences that may be observed, between the Titles under which St. Paul hath entred the several particulars of both sorts:
5. In the general description (which is like to be our only business At this time) the thing we Are to take notice of is, the differences that may be observed, between the Titles under which Saint Paul hath entered the several particulars of both sorts:
as they are set down, the one in the beginning of verse 19. [ The works of the Flesh are manifest, which are these, Adultery, &c. ] the other in the beginning of verse. 22. [ But the fruit of the Spirit is Love, &c. ] And those differences are four.
as they Are Set down, the one in the beginning of verse 19. [ The works of the Flesh Are manifest, which Are these, Adultery, etc. ] the other in the beginning of verse. 22. [ But the fruit of the Spirit is Love, etc. ] And those differences Are four.
First, those effects of the former sort proceed originally from the Flesh; these from the Spirit. Secondly, those are rather stiled by the name of Works, these by the name of Fruit: the Works of the Flesh,
First, those effects of the former sort proceed originally from the Flesh; these from the Spirit. Secondly, those Are rather styled by the name of Works, these by the name of Fruit: the Works of the Flesh,
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6. The first difference, which ariseth from the nature of the things themselves, as they relate to their several proper causes, is of the four the most obvious and important: and it is this.
6. The First difference, which arises from the nature of the things themselves, as they relate to their several proper Causes, is of the four the most obvious and important: and it is this.
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That whereas the vicious habits and sinful actions catalogued in the former verses, are the production of the Flesh: the Graces and Vertues specified in the Text, are ascribed to the Spirit, as to their proper and original cause.
That whereas the vicious habits and sinful actions catalogued in the former Verses, Are the production of the Flesh: the Graces and Virtues specified in the Text, Are ascribed to the Spirit, as to their proper and original cause.
7. Where the first Question, that every man will be ready to ask, is, What is here meant by the Spirit? The necessity of expressing supernatural and divine things, by words taken from natural or humane affairs, hath produced another necessity of enlarging the significations of sundry of those words to a very great Latitude. Which is one special cause of the obscurity, which is found in sundry places of holy Scripture, and consequently of the difficulty of giving the proper and genuine sence of such places:
7. Where the First Question, that every man will be ready to ask, is, What is Here meant by the Spirit? The necessity of expressing supernatural and divine things, by words taken from natural or humane affairs, hath produced Another necessity of enlarging the significations of sundry of those words to a very great Latitude. Which is one special cause of the obscurity, which is found in sundry places of holy Scripture, and consequently of the difficulty of giving the proper and genuine sense of such places:
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Those three are, Faith, Grace, and Spirit. Truly I am perswaded, if it were possible all men could agree in what signification each of those three words were to be understood in each place where any of them are found;
Those three Are, Faith, Grace, and Spirit. Truly I am persuaded, if it were possible all men could agree in what signification each of those three words were to be understood in each place where any of them Are found;
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9. Generally, the word Spirit in the common notion of it importeth a thing of subtile parts, but of an operative quality. So that the less any thing hath of matter, and the more of vertue, the nearer it cometh to the nature of a Spirit: as the Wind, and the Quintessences of Vegetables or Minerals extracted by Chymical operation.
9. Generally, the word Spirit in the Common notion of it imports a thing of subtle parts, but of an operative quality. So that the less any thing hath of matter, and the more of virtue, the nearer it comes to the nature of a Spirit: as the Wind, and the Quintessences of Vegetables or Minerals extracted by Chemical operation.
so far forth as it is the fountain of all those evil works, mentioned in the foregoing verses, may in that respect be called a Spirit: and so is by St. Iames, The Spirit that is in us lusteth after Envy, saith he;
so Far forth as it is the fountain of all those evil works, mentioned in the foregoing Verses, may in that respect be called a Spirit: and so is by Saint James, The Spirit that is in us Lusteth After Envy, Says he;
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The Generation, whether of Plants or living Creatures, is effectual by that prolifical vertue which is in the seed. Answerable therefore unto the twofold Birth, spoken of in the Scriptures, there is also a twofold seed. The first Birth, is that of the Old man, by natural generation, whereby we are born the sons of Adam: The second Birth, is that of the New man, by spiritual regeneration, whereby we are born the Sons of God. Answerably whereunto the first seed is Semen Adae, the seed of old Adam, derived unto us by carnal propagation from our natural Parents, who are therefore called, The Fathers of our Flesh, together wherewith is also derived that uncleanness or corruption: which upon our first birth cleaveth so inseparably to our nature,
The Generation, whither of Plants or living Creatures, is effectual by that prolifical virtue which is in the seed. Answerable Therefore unto the twofold Birth, spoken of in the Scriptures, there is also a twofold seed. The First Birth, is that of the Old man, by natural generation, whereby we Are born the Sons of Adam: The second Birth, is that of the New man, by spiritual regeneration, whereby we Are born the Sons of God. Answerably whereunto the First seed is Semen Adam, the seed of old Adam, derived unto us by carnal propagation from our natural Parents, who Are Therefore called, The Father's of our Flesh, together wherewith is also derived that uncleanness or corruption: which upon our First birth cleaveth so inseparably to our nature,
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But then there is another seed, Semen Dei, as St. Iohn calleth it, the seed of the second Adam, Iesus Christ, God blessed for ever, derived unto us by the communication of his holy Spirit inwardly renewing us;
But then there is Another seed, Semen Dei, as Saint John calls it, the seed of the second Adam, Iesus christ, God blessed for ever, derived unto us by the communication of his holy Spirit inwardly renewing us;
together wherewith is also derived a measure of inherent supernatural grace, as the inward principle, whence all these choice fruits of the Spirit do flow.
together wherewith is also derived a measure of inherent supernatural grace, as the inward principle, whence all these choice fruits of the Spirit do flow.
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First, clear it is, that all the wicked practices recited and condemned in the foregoing verses, with all other of like quality, do proceed meerly from the corruption that is in us, from our own depraved minds and wills, without any the least cooperation of the holy Spirit of God therein.
First, clear it is, that all the wicked practices recited and condemned in the foregoing Verses, with all other of like quality, do proceed merely from the corruption that is in us, from our own depraved minds and wills, without any the least cooperation of the holy Spirit of God therein.
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He cannot be either the Author, or the Abettor of any thing that is evil. Whoso therefore hath committed any sin, let him take heed he do not add another and a worser to it, by charging God with it:
He cannot be either the Author, or the Abettor of any thing that is evil. Whoso Therefore hath committed any since, let him take heed he do not add Another and a Worse to it, by charging God with it:
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rather let him give God and his Spirit the glory, by taking all the blame and shame of it to himself and his own Flesh. All sinful works are works of the Flesh.
rather let him give God and his Spirit the glory, by taking all the blame and shame of it to himself and his own Flesh. All sinful works Are works of the Flesh.
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12. Secondly, it is clear also, that all the holy affections and performances here mentioned, with all other Christian vertues and graces, accompanying Salvation not here mentioned,
12. Secondly, it is clear also, that all the holy affections and performances Here mentioned, with all other Christian Virtues and graces, accompanying Salvation not Here mentioned,
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They do not proceed originally from any strength of nature, or any inherent power in mans free-will; nor are they acquired by the culture of Philosophy, the advantages of Education, or any improvement whatsoever of natural abilities by the helps of Art or Industry: but are in truth the proper effects of that supernatural grace, which is given unto us by the good pleasure of God the Father, merited for us by the precious blood of God the Son, and conveyed into our hearts by the sweet and secret inspirations of God the holy Ghost. Love, Ioy, Peace, &c. are fruits, not at all of the Flesh, but meerly and entirely of the Spirit.
They do not proceed originally from any strength of nature, or any inherent power in men freewill; nor Are they acquired by the culture of Philosophy, the advantages of Education, or any improvement whatsoever of natural abilities by the helps of Art or Industry: but Are in truth the proper effects of that supernatural grace, which is given unto us by the good pleasure of God the Father, merited for us by the precious blood of God the Son, and conveyed into our hearts by the sweet and secret inspirations of God the holy Ghost. Love, Joy, Peace, etc. Are fruits, not At all of the Flesh, but merely and entirely of the Spirit.
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13. All those very many passages in the New Testament, which either set forth the unframeableness of our nature to the doing of any thing that is good, [ Not that we are sufficient of our selves to think a good thought.
13. All those very many passages in the New Testament, which either Set forth the unframeableness of our nature to the doing of any thing that is good, [ Not that we Are sufficient of our selves to think a good Thought.
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Upon the evidence of which truth it is, that our mother the Church hath taught us in the Publick Service to beg at the hands of Almighty God, that he would •ndue us with the grace of his holy Spirit, to amend our lives according to his holy Word:
Upon the evidence of which truth it is, that our mother the Church hath taught us in the Public Service to beg At the hands of Almighty God, that he would •ndue us with the grace of his holy Spirit, to amend our lives according to his holy Word:
And again (consonantly to the matter we are how in hand with, almost in terminis ) that he would give to all men encrease of grace to hear meekly his word,
And again (consonantly to the matter we Are how in hand with, almost in terminis) that he would give to all men increase of grace to hear meekly his word,
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Do men look to gather grapes of thorns, or figs of thistles? Or can they expect from a salt Fountain other than brackish water? Certainly, what is born of Flesh, can be no better than Flesh. Who can bring a clean thing out of that which is unclean? Or how can any thing that good is proceed from a heart, all the imaginations of the thoughts whereof are only and continually evil? If we would have the Fruit good, reason will (and our Saviour prescribeth the same method) that order be taken, first to make the tree good.
Do men look to gather grapes of thorns, or figs of thistles? Or can they expect from a salt Fountain other than brackish water? Certainly, what is born of Flesh, can be no better than Flesh. Who can bring a clean thing out of that which is unclean? Or how can any thing that good is proceed from a heart, all the Imaginations of the thoughts whereof Are only and continually evil? If we would have the Fruit good, reason will (and our Saviour prescribeth the same method) that order be taken, First to make the tree good.
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15. But you will say, It is as impossible, so to alter the nature of the Flesh, as to make it bring forth good spiritual fruit: as it is to alter the Nature of a Crab or Thorn, so as to make it bring forth a pleasant Apple. Truly and so it is:
15. But you will say, It is as impossible, so to altar the nature of the Flesh, as to make it bring forth good spiritual fruit: as it is to altar the Nature of a Crab or Thorn, so as to make it bring forth a pleasant Apple. Truly and so it is:
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not by alteration, but addition. That is, leaving the old principle to remain as it was, by superinducing, ab extra a new principle, of a different and more kindly quality.
not by alteration, but addition. That is, leaving the old principle to remain as it was, by superinducing, ab extra a new principle, of a different and more kindly quality.
look what branches are suffered to grow out of the stock it self, they will all follow the nature of the stock, and if they bring forth any fruit at all, it will be sowre and stiptick. But the fruit that groweth from the graft, will be pleasant to the taste,
look what branches Are suffered to grow out of the stock it self, they will all follow the nature of the stock, and if they bring forth any fruit At all, it will be sour and styptic. But the fruit that grows from the grafted, will be pleasant to the taste,
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But when by the powerful operation of his holy Spirit, the Word which we hear with our outward ears is inwardly grafted therein, it then bringeth forth the fruit of good living.
But when by the powerful operation of his holy Spirit, the Word which we hear with our outward ears is inwardly grafted therein, it then brings forth the fruit of good living.
17. It should be our care then, since the Scriptures call so hard upon us for fruits ( to be fruitful in good works, to bring forth fruits meet for repentance, &c.) and threaten us with excision and fire if we do not bring forth fruit, and that good fruit too:
17. It should be our care then, since the Scriptures call so hard upon us for fruits (to be fruitful in good works, to bring forth fruits meet for Repentance, etc.) and threaten us with excision and fire if we do not bring forth fruit, and that good fruit too:
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it should be our care, I say, to bestow (at least) as much diligence about our hearts, as good husbands do about their fruit-trees. They will not suffer any suckers or luxuriant branches to grow from the stock: but as soon as they begin to appear,
it should be our care, I say, to bestow (At least) as much diligence about our hearts, as good Husbands do about their Fruit trees. They will not suffer any suckers or luxuriant branches to grow from the stock: but as soon as they begin to appear,
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God hath entrusted us with the custody and culture of our own hearts, as Adam was put into •he Garden to keep it and to dress it: and besides the charge given us in that behalf it behoveth us much for our own good, to keep them with all diligence.
God hath Entrusted us with the custody and culture of our own hearts, as Adam was put into •he Garden to keep it and to dress it: and beside the charge given us in that behalf it behooveth us much for our own good, to keep them with all diligence.
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as Usufructuaries. But if we be such ill husbands, so careless and improvident, as to let them sylvescere, overgrow with wild and superfluous branches, to hinder the thriving of the grafts, whereby they become ill-liking and unfruitful: we shall neither answer the trust committed to us,
as Usufructuaries. But if we be such ill Husbands, so careless and improvident, as to let them sylvescere, overgrow with wild and superfluous branches, to hinder the thriving of the grafts, whereby they become ill-liking and unfruitful: we shall neither answer the trust committed to us,
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or that we shall have time enough to snub them hereafter, we do it to our own certain disadvantage, if not utter undoing: we shall either never be able to overcome them,
or that we shall have time enough to snub them hereafter, we do it to our own certain disadvantage, if not utter undoing: we shall either never be able to overcome them,
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19. In the mean time, whilst these superfluous excrescencies (NONLATINALPHABET, I know not how to call them) are suffered, they draw away the sap to their own nourishment,
19. In the mean time, while these superfluous Excrescences (, I know not how to call them) Are suffered, they draw away the sap to their own nourishment,
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suffer not these filthy and naughty superfluities of fleshly lusts to hinder the growth thereof, but off with them, away with them; and the sooner, the better. That is NONLATINALPHABET.
suffer not these filthy and naughty superfluities of fleshly Lustiest to hinder the growth thereof, but off with them, away with them; and the sooner, the better. That is.
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We may not think, we have done all our part toward fruit-bearing, when we have planted and watered; until we have earnestly solicited him to do his part too, in giving the encrease, and crowning our endeavours with success.
We may not think, we have done all our part towards Fruit bearing, when we have planted and watered; until we have earnestly solicited him to do his part too, in giving the increase, and crowning our endeavours with success.
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21. Secondly, a duty of Thankfulness. If by his good blessing upon our prayers and endeavours we have been enabled to bring forth any fruit, such as he will graciously accept:
21. Secondly, a duty of Thankfulness. If by his good blessing upon our Prayers and endeavours we have been enabled to bring forth any fruit, such as he will graciously accept:
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take we heed we do not withdraw the least part of the glory of it from him, to derive it upon our selves, or our own endeavours. Non nobis, Domine, non Nobis:
take we heed we do not withdraw the least part of the glory of it from him, to derive it upon our selves, or our own endeavours. Non nobis, Domine, non Nobis:
for the good we have done (either of both which, is infinitly more than we deserve:) but far be it from us to claim any share in the glory: let all that be to him alone.
for the good we have done (either of both which, is infinitely more than we deserve:) but Far be it from us to claim any share in the glory: let all that be to him alone.
22. I have dwelt long upon this first difference, not so much because it was the first (though that somtimes falleth out to be the best excuse we are able to make for such prolixities;) as because it is the most ma•erial, as arising from the different nature of the things spoken of:
22. I have dwelled long upon this First difference, not so much Because it was the First (though that sometimes falls out to be the best excuse we Are able to make for such prolixities;) as Because it is the most ma•erial, as arising from the different nature of the things spoken of:
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The first whereof ( the second of the whole four) is ▪ that the evil effects proceeding from the flesh, are called by the name of Works; and the good effects proceeding from the Spirit are called by the name of Fruits. The Quaery is,
The First whereof (the second of the Whole four) is ▪ that the evil effects proceeding from the Flesh, Are called by the name of Works; and the good effects proceeding from the Spirit Are called by the name of Fruits. The Quaery is,
Why those and these being both effects alike, they are not either both alike called Works, or both alike called Fruits; but the one Works, the othere Fruit, The works of the Flesh there;
Why those and these being both effects alike, they Are not either both alike called Works, or both alike called Fruits; but the one Works, the other Fruit, The works of the Flesh there;
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23. For answer whereunto, I shall propose to your choice two Conjectures. The one more Theological, or rather Metaphysical, which is almost as new to me,
23. For answer whereunto, I shall propose to your choice two Conjectures. The one more Theological, or rather Metaphysical, which is almost as new to me,
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But where the immediate Agent operateth virtute ali•nâ, in the strength and virtue of some higher Agent, without which he were not able to produce the effect: tho the work done may even there also be attributed in some so•• to the inferior and subordinate Agent, as the immediate cause;
But where the immediate Agent operateth virtute ali•nâ, in the strength and virtue of Some higher Agent, without which he were not able to produce the Effect: though the work done may even there also be attributed in Some so•• to the inferior and subordinate Agent, as the immediate cause;
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In all humane actions, whether good or bad, the will of Man is the immediate Agent: so that whether we commit a sin, or do a good work, inasmuch as it proceedeth from our free Wills, the work is still our work howsoever.
In all humane actions, whither good or bad, the will of Man is the immediate Agent: so that whither we commit a since, or do a good work, inasmuch as it Proceedeth from our free Wills, the work is still our work howsoever.
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The Will (which is naturally in this depraved estate conrupt, and fleshly ) operateth by its own power alone for the producing of a sinful action, without any co-operation at all (as was said already) of God or his holy Spirit:
The Will (which is naturally in this depraved estate conrupt, and fleshly) operateth by its own power alone for the producing of a sinful actium, without any cooperation At all (as was said already) of God or his holy Spirit:
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and therefore altho the good work may in some sort be said to be our work, because immediately produced by our Wills; yet it is in truth the fruit of that Spirit, and not of our Wills, because it is wrought by the power of that Spirit, and not by any power of our Wills; [ Nevertheless, not I,
and Therefore although the good work may in Some sort be said to be our work, Because immediately produced by our Wills; yet it is in truth the fruit of that Spirit, and not of our Wills, Because it is wrought by the power of that Spirit, and not by any power of our Wills; [ Nevertheless, not I,
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Labour first, and then Fruit. That which David calleth the labour of the hands, ( Thou shalt eat the labour of thy hands ) Psal. 128. Solomon calleth the fruit of the hands, ( Give her of the fruit of her hands ) Prov. 31. 26. The reason is, because no Man would willingly undergo any toil or labour to no end:
Labour First, and then Fruit. That which David calls the labour of the hands, (Thou shalt eat the labour of thy hands) Psalm 128. Solomon calls the fruit of the hands, (Give her of the fruit of her hands) Curae 31. 26. The reason is, Because no Man would willingly undergo any toil or labour to no end:
Who planteth a Vineyard, but in hope to eat of the fruit of it? Or what Husbandman would plow and sow, and plant and prune, and dig and dung, if he did not hope to find it all answered again,
Who plants a Vineyard, but in hope to eat of the fruit of it? Or what Husbandman would blow and sow, and plant and prune, and dig and dung, if he did not hope to find it all answered again,
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when he is importuned to any thing of labour and business, is, Ecquid erit pretii? Will it be worth my labour? What benefit shall I reap by it? What will be the fruit of my pains?
when he is importuned to any thing of labour and business, is, Ecquid erit pretii? Will it be worth my labour? What benefit shall I reap by it? What will be the fruit of my pains?
But where the Spirit of God ruleth, the Fruit exceedeth the Work: and therefore without ever mentioning the Work, it is called the Fruit of the Spirit.
But where the Spirit of God Ruleth, the Fruit exceeds the Work: and Therefore without ever mentioning the Work, it is called the Fruit of the Spirit.
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29. If in this passage only this different manner of speaking had been used by the Apostle, it might perhaps have been taken for a casual expression, unsufficient to ground any collection upon.
29. If in this passage only this different manner of speaking had been used by the Apostle, it might perhaps have been taken for a casual expression, unsufficient to ground any collection upon.
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but positively and expresly pronounceth them fruitless; (Have no fellowship with the unfruitful works of darkness): Works, but without Fruit; unfruitful works of darkness.
but positively and expressly pronounceth them fruitless; (Have no fellowship with the unfruitful works of darkness): Works, but without Fruit; unfruitful works of darkness.
The ways of sin are very toilsom, yet withal unfruitful: but in all spiritual labour there is profit. The fruit will countervail the pains, and recompence it abundantly.
The ways of sin Are very toilsome, yet withal unfruitful: but in all spiritual labour there is profit. The fruit will countervail the pains, and recompense it abundantly.
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30. The paths of sin seem indeed at the first hand, and in the entrance, to be very pleasant and even. The Devil to draw Men in, goeth before like a leveller and smootheth the way for them;
30. The paths of since seem indeed At the First hand, and in the Entrance, to be very pleasant and even. The devil to draw Men in, Goes before like a leveller and smootheth the Way for them;
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Ambulavimus vias difficiles: they confess it at last, when it is too late, and befool themselves for it; ( We have wearied our selves in the way of wickedness and destruction, we have gone through dangerous ways, &c.) Wisd. 5. They have wearied themselves to work iniquity, saith the Prophet Ieremiah: and the Prophet Habakkuk, The people labour in the very fire.
Ambulavimus Ways difficiles: they confess it At last, when it is too late, and befool themselves for it; (We have wearied our selves in the Way of wickedness and destruction, we have gone through dangerous ways, etc.) Wisdom 5. They have wearied themselves to work iniquity, Says the Prophet Jeremiah: and the Prophet Habakkuk, The people labour in the very fire.
And how often in the Scriptures do we meet with such-like Phrases as those, to work wickedness, workers of iniquity, &c. St. Chrysostom 's eloquence enlargeth it self,
And how often in the Scriptures do we meet with suchlike Phrases as those, to work wickedness, workers of iniquity, etc. Saint Chrysostom is eloquence enlarges it self,
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and he cleareth it often and beyond all exception, both by Scripture and Reason, that the life of a wicked or worldly Man, is a very druggery infinitely more toilsom, vexatious and unpleasant, than a godly life is.
and he cleareth it often and beyond all exception, both by Scripture and Reason, that the life of a wicked or worldly Man, is a very druggery infinitely more toilsome, vexatious and unpleasant, than a godly life is.
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and disquieteth himself in vain, saith David. The work disquietness; the fruit vanity. The people labour in the very fire, you heard but now from the Prophet:
and disquieteth himself in vain, Says David. The work disquietness; the fruit vanity. The people labour in the very fire, you herd but now from the Prophet:
All temporal advantages of Wealth, Honour, Power, Pleasure, and the like, which are the utmost fruit that a sinner can fancy to himself of all his labour, have but a shew and semblance, not the truth and reality of Fruit. Both because in the mean time they give not that satisfaction in the enjoyment, which was desired and expected from them in the pursuit: as they write of the Apples of Sodom, that look very fair and full,
All temporal advantages of Wealth, Honour, Power, Pleasure, and the like, which Are the utmost fruit that a sinner can fancy to himself of all his labour, have but a show and semblance, not the truth and reality of Fruit. Both Because in the mean time they give not that satisfaction in the enjoyment, which was desired and expected from them in the pursuit: as they write of the Apples of Sodom, that look very fair and full,
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Honey in the mouth perhaps, (and that but perhaps neither) but Gall certainly in the stomach ▪ if not rather rank Poison. Know they not it will be bitterness in the end? Shame, Sorrow,
Honey in the Mouth perhaps, (and that but perhaps neither) but Gall Certainly in the stomach ▪ if not rather rank Poison. Know they not it will be bitterness in the end? Shame, Sorrow,
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and bitter Repentance? And that is the best end imaginable of such bad beginnings. But without repentance, eternal death and damnation not to be avoided:
and bitter Repentance? And that is the best end imaginable of such bad beginnings. But without Repentance, Eternal death and damnation not to be avoided:
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Wherefore should we lay out our mony for that which is not bread, or our labour for that which satisfieth not? When we may drive a far easier trade with far more profit another way:
Wherefore should we lay out our money for that which is not bred, or our labour for that which Satisfieth not? When we may drive a Far Easier trade with Far more profit Another Way:
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have less toyl, and yet reap more fruit. And that is, by walking in the holy ways of God, and taking upon us the yoke of Christ. That, we are told, is an easie yoke, at least in comparison of the other, (that of Satan ) and a light burden: and we have no reason to disbelieve it, Truth it self having told us so.
have less toil, and yet reap more fruit. And that is, by walking in the holy ways of God, and taking upon us the yoke of christ. That, we Are told, is an easy yoke, At least in comparison of the other, (that of Satan) and a Light burden: and we have no reason to disbelieve it, Truth it self having told us so.
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Especially considering, that he putteth under the shoulder himself also, and, by helping to bear with us, beareth off in a manner the whole weight from us, leaving no more for us to carry,
Especially considering, that he putteth under the shoulder himself also, and, by helping to bear with us, bears off in a manner the Whole weight from us, leaving no more for us to carry,
than by the strength he giveth us he knoweth we are well able to bear, if we will but put to our good wills, and use that strength. Nay, do but compare the works themselves,
than by the strength he gives us he Knoweth we Are well able to bear, if we will but put to our good wills, and use that strength. Nay, do but compare the works themselves,
and you must conclude, that his Commandments are more equitable, and less grievous than are the imperious commands of our own raging and exorbitant lusts. Will not any reasonable Man, upon the hearing of the names of the things only, presently yield that Love, and Ioy, and Peace, and Gentleness, (for example) which are fruits of the Spirit, are far more lovely and desirable, more easy and delightful, fuller of sweetness and calmness, less toilsome and vexatious,
and you must conclude, that his commandments Are more equitable, and less grievous than Are the imperious commands of our own raging and exorbitant Lustiest. Will not any reasonable Man, upon the hearing of the names of the things only, presently yield that Love, and Joy, and Peace, and Gentleness, (for Exampl) which Are fruits of the Spirit, Are Far more lovely and desirable, more easy and delightful, fuller of sweetness and calmness, less toilsome and vexatious,
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what can excuse our folly, if we do not give up our selves to be ordered by the guidance of the Spirit in every thing, rather than yield to satisfy the lust's of the flesh in any thing? And the benefit is greater.
what can excuse our folly, if we do not give up our selves to be ordered by the guidance of the Spirit in every thing, rather than yield to satisfy the lust's of the Flesh in any thing? And the benefit is greater.
The Husbandman, when he hath done his work in earing and sowing, doth not look to receive the precious fruits of the earth into his Garners again the next day, or the next month; but he hath long patience for it;
The Husbandman, when he hath done his work in earing and sowing, does not look to receive the precious fruits of the earth into his Garners again the next day, or the next Monn; but he hath long patience for it;
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Even so have we need of patience, that after we have done the will of God, and suffered according to the will of God, we may receive the promised reward:
Even so have we need of patience, that After we have done the will of God, and suffered according to the will of God, we may receive the promised reward:
Even in the judgment of heathen men, Vertue ever carrieth its reward with it, as being bonum propter se expetendum, a thing to be desired and embraced for its own worth, without respect to any farther reward. And certainly the evenness of the mind,
Even in the judgement of heathen men, Virtue ever Carrieth its reward with it, as being bonum propter se expetendum, a thing to be desired and embraced for its own worth, without respect to any farther reward. And Certainly the evenness of the mind,
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and the sweet comfort and complacency that a righteous Soul findeth in the sincere performance of his bounden duty to God and Man, in eschewing evil and doing good, is a fruit infinitely more valuable than all the pleasures and sensualities of a wicked life.
and the sweet Comfort and complacency that a righteous Soul finds in the sincere performance of his bounden duty to God and Man, in Eschewing evil and doing good, is a fruit infinitely more valuable than all the pleasures and Sensualities of a wicked life.
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Many Works, but one Fruit. There is such a connexion of Vertues and Graces, that albeit they differ in their Objects and Natures, yet they are inseparable in the Subject. As when many links make up one chain; pull one, and pull all:
Many Works, but one Fruit. There is such a connexion of Virtues and Graces, that albeit they differ in their Objects and Nature's, yet they Are inseparable in the Subject. As when many links make up one chain; pull one, and pull all:
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We are told, Rom. 2. (and if we were not told it, we could not but see reason enough in these times to believe it) that a Man may hate Idolatry, a work of the flesh; and yet love Sacrilege well enough, a work of the flesh too.
We Are told, Rom. 2. (and if we were not told it, we could not but see reason enough in these times to believe it) that a Man may hate Idolatry, a work of the Flesh; and yet love Sacrilege well enough, a work of the Flesh too.
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Even as all moral vertues concenter in the same common point of right reason. But Sins, which turn from God to follow the Creature; and Vices, which are so many deviations from the rule of right reason; do not all necessarily run towards the same point, but may have their several tendencies different one from another.
Even as all moral Virtues concenter in the same Common point of right reason. But Sins, which turn from God to follow the Creature; and Vices, which Are so many deviations from the Rule of right reason; do not all necessarily run towards the same point, but may have their several tendencies different one from Another.
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39. The Spirit of God whose fruits these are, is first a renewing Spirit. It createth a new heart in a Man, whereby he becometh a kind of new Creature: it disposeth him to Obedience. And true obedience is copulative: it submitteth to the Commanders will entirely;
39. The Spirit of God whose fruits these Are, is First a renewing Spirit. It Createth a new heart in a Man, whereby he Becometh a kind of new Creature: it Disposeth him to obedience. And true Obedience is copulative: it submitteth to the Commanders will entirely;
they can no more dwell together, than Light can fellow with darkness. But where any Grace is wanting, there must needs be the contrary sin to fill up the Vacuity:
they can no more dwell together, than Light can fellow with darkness. But where any Grace is wanting, there must needs be the contrary sin to fill up the Vacuity:
and therefore where that Holy Spirit is, there cannot be a total defect of any holy grace. The Spirit of God is also a loving Spirit; and sheddeth abroad the love of God in every heart it taketh possession of.
and Therefore where that Holy Spirit is, there cannot be a total defect of any holy grace. The Spirit of God is also a loving Spirit; and sheds abroad the love of God in every heart it Takes possession of.
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There is a thread of Love that runneth through all the particular duties and offices of Christian life, and stringeth them like so many rich Pearls into one Chain. See 1 Cor. 13. throughout.
There is a thread of Love that Runneth through all the particular duties and Offices of Christian life, and stringeth them like so many rich Pearls into one Chain. See 1 Cor. 13. throughout.
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40. A consideration not unuseful, to quicken our care for the subduing of every sinful lust, and our endeavour to have every grace of the Spirit habituated in us.
40. A consideration not unuseful, to quicken our care for the subduing of every sinful lust, and our endeavour to have every grace of the Spirit habituated in us.
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Knowing that so long as we allow our selves in any one sin, suffer any one lust of the Flesh to remain in us unsubdued (at least in respect of desire and endeavour ) there cannot be any one true grace of God in us.
Knowing that so long as we allow our selves in any one since, suffer any one lust of the Flesh to remain in us unsubdued (At least in respect of desire and endeavour) there cannot be any one true grace of God in us.
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There are certain common graces of Illumination, which are the effects also of God Spirit, and are therefore called NONLATINALPHABET spiritual gifts: and those indeed are given by dole ( Aliu• sic, aliu• verò sic) Knowledg to one, to another Tongues, to another Healings, Miracles, &c. all by the same Spirit, manifesting himself to sundry persons in sundry kinds and measures, and dividing to every on severally as •e will.
There Are certain Common graces of Illumination, which Are the effects also of God Spirit, and Are Therefore called spiritual Gifts: and those indeed Are given by dole (Aliu• sic, aliu• verò sic) Knowledge to one, to Another Tongues, to Another Healings, Miracles, etc. all by the same Spirit, manifesting himself to sundry Persons in sundry Kinds and measures, and dividing to every on severally as •e will.
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Either all, or none. He that certainly wanteth any one (at least in the desire and endeavour ) may justly suspect, that all those he seemeth to have, are but so many counterfeits. All this variety of Graces maketh but one Fruit.
Either all, or none. He that Certainly Wants any one (At least in the desire and endeavour) may justly suspect, that all those he seems to have, Are but so many counterfeits. All this variety of Graces makes but one Fruit.
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41. The last difference is, That the works of the Flesh are expresly said to be manifest, Vers. 19. but no such thing affirmed of the Fruit of the Spirit.
41. The last difference is, That the works of the Flesh Are expressly said to be manifest, Vers. 19. but no such thing affirmed of the Fruit of the Spirit.
The most probable reasons of which difference are, to my seeming, one of these two following ▪ First, the commonness and frequency of those above these everywhere abroad in the World.
The most probable Reasons of which difference Are, to my seeming, one of these two following ▪ First, the commonness and frequency of those above these everywhere abroad in the World.
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and such like (I name them, because the bare re•ital of them will save me the labour of farther proof) do so abound in all places, that you can scarce look beside them.
and such like (I name them, Because the bore re•ital of them will save me the labour of farther proof) do so abound in all places, that you can scarce look beside them.
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But as for the fruits of the Spirit, they are not so manifest, but that a Man ▪ who hath not his senses very well exercised to the descerning of good and evil, may be easily deceived therein.
But as for the fruits of the Spirit, they Are not so manifest, but that a Man ▪ who hath not his Senses very well exercised to the discerning of good and evil, may be Easily deceived therein.
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There are on the one side ▪ so many Mock-Graces, and specious counter feits, that carry a semblance of spiritual fruit, but are not the things they seem to be:
There Are on the one side ▪ so many Mock-Graces, and specious counter feits, that carry a semblance of spiritual fruit, but Are not the things they seem to be:
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And on the other side, inordinate love of our selves partly, and partly, want of Charity towards our brethren, have so disposed us to a capacity of being deceived;
And on the other side, inordinate love of our selves partly, and partly, want of Charity towards our brothers, have so disposed us to a capacity of being deceived;
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that it is no wonder, if in passing our judgments (especially where our selves are concerned) we be very much and very often mistaken ▪ It might rather be a wonder,
that it is no wonder, if in passing our Judgments (especially where our selves Are concerned) we be very much and very often mistaken ▪ It might rather be a wonder,
44. As most Errors claim to be a little akin to some Truths: so most Vices challenge a kind of affinity to some Vertue. Not so much from any proper intrinsecal true resemblance they have with such vertues;
44. As most Errors claim to be a little akin to Some Truths: so most Vices challenge a kind of affinity to Some Virtue. Not so much from any proper intrinsical true resemblance they have with such Virtues;
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as by reason of the common opposition they both have to one and the same contrary Vice. As Prodigality hath some overly likeness with Liberality, and so may hap to be mistaken for it:
as by reason of the Common opposition they both have to one and the same contrary Vice. As Prodigality hath Some overly likeness with Liberality, and so may hap to be mistaken for it:
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fallacy and deception, for the most part, arise from the appearance of some likeness o• similitude; when things that are like, but not the same ▪ are taken to be the same, because they are like. They that have given us marks of sincerity for the trial of our Graces, have not been able to give us any certain Rules or infallible Characters, whereby to try the sincerity of those Marks;
fallacy and deception, for the most part, arise from the appearance of Some likeness o• similitude; when things that Are like, but not the same ▪ Are taken to be the same, Because they Are like. They that have given us marks of sincerity for the trial of our Graces, have not been able to give us any certain Rules or infallible Characters, whereby to try the sincerity of those Marks;
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45. Whence I supose I may safely infer, that the certainty of a Man's present standing in grace, but much more then of his eternal future salvation (although I doubt not but by the mercy of God it may be attainable in this life,
45. Whence I suppose I may safely infer, that the certainty of a Man's present standing in grace, but much more then of his Eternal future salvation (although I doubt not but by the mercy of God it may be attainable in this life,
and that without extraordinary revelation, in such a measure as may sustain the soul of an honest Christian with comfort ) is not yet either so absolutely necessary, nor so void of fears and doubtings, as some perhaps have imagined.
and that without extraordinary Revelation, in such a measure as may sustain the soul of an honest Christian with Comfort) is not yet either so absolutely necessary, nor so void of fears and doubtings, as Some perhaps have imagined.
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and the fear of self-deceit ▪ and the sense of his own unworthiness, could never yet attain to be so well persuaded of the sincerity of his own Repentance, Faith, and Obedience, as to think that God would approve of it, and accept it.
and the Fear of self-deceit ▪ and the sense of his own unworthiness, could never yet attain to be so well persuaded of the sincerity of his own Repentance, Faith, and obedience, as to think that God would approve of it, and accept it.
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The censure were very hard, and a great violation it would be of Charity I am sure, (and I think of Truth also) to pronounce such a Man to be out of the State of Salvation; or to call such his dis-persuasion by the name of Despair, and under that name to condemn it.
The censure were very hard, and a great violation it would be of Charity I am sure, (and I think of Truth also) to pronounce such a Man to be out of the State of Salvation; or to call such his dis-persuasion by the name of Despair, and under that name to condemn it.
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this is properly the sin of Despair. But when the fear that God hath not yet pardoned him, prompteth him, to better resolutions, and exciteth him to a greater care of repentance and newness of life,
this is properly the since of Despair. But when the Fear that God hath not yet pardoned him, prompteth him, to better resolutions, and Exciteth him to a greater care of Repentance and newness of life,
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and maketh him more diligent in the performance of all holy duties, that so he may be the more capable of pardon: it is so far from being any way prejudical to his eternal salvation, that it is the readiest way to secure it.
and makes him more diligent in the performance of all holy duties, that so he may be the more capable of pardon: it is so Far from being any Way prejudical to his Eternal salvation, that it is the Readiest Way to secure it.
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47. But where the greatest certainty is, that can be attained to in this life, by ordinary means, it is not ordinarily (unless perhaps to some few persons at the very hour of death ) so perfect,
47. But where the greatest certainty is, that can be attained to in this life, by ordinary means, it is not ordinarily (unless perhaps to Some few Persons At the very hour of death) so perfect,
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it can hardly be, what between the one and the other, (the imperfection of the thing, and the difficulty of judging ) but that the Assurance, which is wholly grounded thereupon,
it can hardly be, what between the one and the other, (the imperfection of the thing, and the difficulty of judging) but that the Assurance, which is wholly grounded thereupon,
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48. I speak not this to shake any Man's comfort (God forbid) but to stir up every Man's care to abound and increase so much the more in all godliness, and in the fruits of the Spirit;
48. I speak not this to shake any Man's Comfort (God forbid) but to stir up every Man's care to abound and increase so much the more in all godliness, and in the fruits of the Spirit;
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12. 10. If thou faint in the day of adversity, thy strength is small. 11. If thou forbear to deliver them that are drawn unto death ▪ and those that are ready to be s•ain: 12. If thou sayest, Behold we know it not:
12. 10. If thou faint in the day of adversity, thy strength is small. 11. If thou forbear to deliver them that Are drawn unto death ▪ and those that Are ready to be s•ain: 12. If thou Sayest, Behold we know it not:
doth not he that pondereth the heart, consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?
does not he that pondereth the heart, Consider it? and he that Keepeth thy soul, does not he know it? and shall not he render to every man according to his works?
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we are neither careful beforehand (such is the uncharitableness of our incompassionate hearts) to do well: nor yet willing afterwards, (through the pride of our Spirits) to acknowledg we have done ill. The holy Spirit of God therefore hath directed Solomon, in this Scripture, wherein he would incite us to the performance of the duty, to frame his words in such sort,
we Are neither careful beforehand (such is the uncharitableness of our incompassionate hearts) to do well: nor yet willing afterwards, (through the pride of our Spirits) to acknowledge we have done ill. The holy Spirit of God Therefore hath directed Solomon, in this Scripture, wherein he would incite us to the performance of the duty, to frame his words in such sort,
as to meet with us in both these corruptions: and to let us see, that as the duty is necessary, and may not be neglected; so the neglect is damnable, and cannot be excused. In the handling whereof, I shall not need to bestow much labour, either in searching into the contexture of the words,
as to meet with us in both these corruptions: and to let us see, that as the duty is necessary, and may not be neglected; so the neglect is damnable, and cannot be excused. In the handling whereof, I shall not need to bestow much labour, either in searching into the contexture of the words,
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or examining the differences of translations: Because the sentence (as in the rest of this Book for the most part) hath a compleat sence within it self, without any necessary either dependence upon any thing going before, or reference to any thing coming after: and the differences that are in the translations, are neither many in number,
or examining the differences of Translations: Because the sentence (as in the rest of this Book for the most part) hath a complete sense within it self, without any necessary either dependence upon any thing going before, or Referente to any thing coming After: and the differences that Are in the Translations, Are neither many in number,
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Nor is it my purpose to insist upon such inferior observations, as might be raised from some expressions or circumstances in the Text, otherwise than as they shall occasionally fall in our way, in the prosecution of those main points, which to the apprehension of ev•r• understanding hearer ▪ do at the very first view appear to have been chiefly intended therein. 2. And they but two.
Nor is it my purpose to insist upon such inferior observations, as might be raised from Some expressions or Circumstances in the Text, otherwise than as they shall occasionally fallen in our Way, in the prosecution of those main points, which to the apprehension of ev•r• understanding hearer ▪ do At the very First view appear to have been chiefly intended therein. 2. And they but two.
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doth not he that pondereth the heart, consider it? &c. ] So that if we will speak any thing to the purpose of the Text, we must of necessity speak to those two points, that do therefrom so readily offer themselves to our consideration:
does not he that pondereth the heart, Consider it? etc. ] So that if we will speak any thing to the purpose of the Text, we must of necessity speak to those two points, that do therefrom so readily offer themselves to our consideration:
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They especially, but NONLATINALPHABET, also all others that are in their condition in any kind or degree; those that are injured or oppressed, or in danger to be injured or oppressed by any manner, way, or means.
They especially, but, also all Others that Are in their condition in any kind or degree; those that Are injured or oppressed, or in danger to be injured or oppressed by any manner, Way, or means.
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viz. to look upon them in the day of their adversity, and to deliver them out of the hand of their oppressors. 3ly, A possibility of the neglect or non-performance of this so just and charitable a duty, by those that might (and therefore ought ) to do it;
viz. to look upon them in the day of their adversity, and to deliver them out of the hand of their Oppressors's. 3ly, A possibility of the neglect or non-performance of this so just and charitable a duty, by those that might (and Therefore ought) to do it;
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expressed here by the name of forbearance: If thou forbear to deliver. 4ly, The true immediate cause of that neglect, wheresoever it is found, viz. the want of spirit and courage in the heart, faint-heartedness: from whatsoever former or remoter cause thht faintness may proceed,
expressed Here by the name of forbearance: If thou forbear to deliver. 4ly, The true immediate cause of that neglect, wheresoever it is found, viz. the want of Spirit and courage in the heart, faintheartedness: from whatsoever former or Remoter cause thht faintness may proceed,
or the expectation of a reward; or a lothness to interpose in other Mens affairs; or meer sloth, and a kind of unwillingness of putting himself to so much trouble;
or the expectation of a reward; or a loathness to interpose in other Men's affairs; or mere sloth, and a kind of unwillingness of putting himself to so much trouble;
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Lastly, The censure of that neglect: it is an evident demonstration ( à posteriori, and as all other visible effects are of their more inward and secret causes ) a certain Token and Argument of a sinful weakness of mind;
Lastly, The censure of that neglect: it is an evident demonstration (à posteriori, and as all other visible effects Are of their more inward and secret Causes) a certain Token and Argument of a sinful weakness of mind;
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Every Man, according to his place and power, but especially those that being in place of Magistracy and Iudicature, are armed with publick authority for it, are both in Charity and Iustice obliged to use the utmost of their power, and to lay hold on all fit opportunities, by all lawful means, to help those to right that suffer wrong; to stand by their poorer Brethren and Neighbours in the day of calamity and distress;
Every Man, according to his place and power, but especially those that being in place of Magistracy and Judicature, Are armed with public Authority for it, Are both in Charity and justice obliged to use the utmost of their power, and to lay hold on all fit opportunities, by all lawful means, to help those to right that suffer wrong; to stand by their Poorer Brothers and Neighbours in the day of calamity and distress;
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5. A point of such clear and certain truth, that the very Heathen Philosophers and Law givers have owned it as a beam of the light of Nature: insomuch as even in their account he that abstaineth from doing injuries, hath done but the one half of that which is required to compleat Iustice; if he do not withal defend others from injuries,
5. A point of such clear and certain truth, that the very Heathen Philosophers and Law givers have owned it as a beam of the Light of Nature: insomuch as even in their account he that abstaineth from doing injuries, hath done but the one half of that which is required to complete justice; if he do not withal defend Others from injuries,
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6. For the further evidencing of the necessity of which Duty, that so we may be the more effectually quickened to the chearful and conscionable performance of it:
6. For the further evidencing of the necessity of which Duty, that so we may be the more effectually quickened to the cheerful and conscionable performance of it:
that being born of wise and godly Parents, and born to a Kingdom too, (in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had;) he had this truth (considering the great usefulness of it to him in the whole time of his future Government ) early distilled into him by both his Parents, and was seasoned thereinto from his childhood in his education. His father David, in Psal. 72. which he penned of purpose as a prophetical benediction and instruction for his Son, (as appeareth by the Inscription it beareth in the Title of it, a Psalm for Solomon ) beginneth the Psalm with a Prayer to God, both for himself and him, [ Give the King thy judgments, O God,
that being born of wise and godly Parents, and born to a Kingdom too, (in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had;) he had this truth (considering the great usefulness of it to him in the Whole time of his future Government) early distilled into him by both his Parents, and was seasoned thereinto from his childhood in his education. His father David, in Psalm 72. which he penned of purpose as a prophetical benediction and instruction for his Son, (as appears by the Inscription it bears in the Title of it, a Psalm for Solomon) begins the Psalm with a Prayer to God, both for himself and him, [ Give the King thy Judgments, Oh God,
[ Then shall he judg the people according unto right, and defend the poor, vers. 2. He shall keep the simple folk by their right, defend the children of the poor,
[ Then shall he judge the people according unto right, and defend the poor, vers. 2. He shall keep the simple folk by their right, defend the children of the poor,
or (as it is in the last Translation) break in pieces the oppressor, vers. 4. and after at the 12, 13, and 14 verses, (altho perhaps the passages there might principally look at Christ, the true Solomon, and Prince of Peace, a greater than Solomon, and of whom Solomon was but a Figure;
or (as it is in the last translation) break in Pieces the oppressor, vers. 4. and After At the 12, 13, and 14 Verses, (although perhaps the passages there might principally look At christ, the true Solomon, and Prince of Peace, a greater than Solomon, and of whom Solomon was but a Figure;
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And the like instructions to those of his Father, he received also from his Mother Bathsheba, in the Prophecy which she taught him, with much holy wisdom for the matter, and with much tenderness of motherly affection for the manner, (What? my Son!
And the like instructions to those of his Father, he received also from his Mother Bathsheba, in the Prophecy which she taught him, with much holy Wisdom for the matter, and with much tenderness of motherly affection for the manner, (What? my Son!
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Some in respect of God, some in respect of our selves; some in respect of our Brethren, and some in respect of the thing it self in the effects thereof.
some in respect of God, Some in respect of our selves; Some in respect of our Brothers, and Some in respect of the thing it self in the effects thereof.
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First, His Command: and that very frequently repeated both in the Law of Moses, and in the Psalms, and in the Prophets. I shall the less need to cite particular places,
First, His Command: and that very frequently repeated both in the Law of Moses, and in the Psalms, and in the prophets. I shall the less need to Cite particular places,
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even that, which our Saviour maketh the second great Commandment, that NONLATINALPHABET, as St. Iames calleth it, that Royal Law, Thou shalt love thy neighbour as thy self.
even that, which our Saviour makes the second great Commandment, that, as Saint James calls it, that Royal Law, Thou shalt love thy neighbour as thy self.
Not giving sleep to our eyes, or slumber to our eye-lids, till we have delivered our selves from the snare of the Oppressor, As a Roe from the hand of the hunter,
Not giving sleep to our eyes, or slumber to our eyelids, till we have Delivered our selves from the snare of the Oppressor, As a Roe from the hand of the hunter,
Now if we can be thus fiery and stirring when it is for our selves, but frozen and remiss when we should help our neighbour: how do we fulfil the royal Law according to the Scripture, Thou shalt love thy neighbour as thy self?
Now if we can be thus fiery and stirring when it is for our selves, but frozen and remiss when we should help our neighbour: how do we fulfil the royal Law according to the Scripture, Thou shalt love thy neighbour as thy self?
8. Let no Man think to put off this duty, with the Lawyers question, Luke 10. But who is my neighbour? Or with the Pharisees evading Gloss, Mat. 5. Thou shalt love thy neighbour: My neighbour? True;
8. Let no Man think to put off this duty, with the Lawyers question, Lycia 10. But who is my neighbour? Or with the Pharisees evading Gloss, Mathew 5. Thou shalt love thy neighbour: My neighbour? True;
but not mine enemy. Or with Nabal's churlish reasoning, 1 Sam. 25. Shall I put my self to pains and trouble, for Men whom I know not whence they be? For in all the cases wherein the offices,
but not mine enemy. Or with Nabal's churlish reasoning, 1 Sam. 25. Shall I put my self to pains and trouble, for Men whom I know not whence they be? For in all the cases wherein the Offices,
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whether of Iustice or Charity are to be exercised, every Man is every other Man's neighbour. All Men being by the Ordinance of God so linked together, and concorporated one into another:
whither of justice or Charity Are to be exercised, every Man is every other Man's neighbour. All Men being by the Ordinance of God so linked together, and concorporated one into Another:
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It is the hope of every good Christian, that he shall hereafter be like unto God in glory and happiness: it should therefore be his care in the mean time to be like unto God in grace and goodness; in being merciful, as his heavenly Father is merciful;
It is the hope of every good Christian, that he shall hereafter be like unto God in glory and happiness: it should Therefore be his care in the mean time to be like unto God in grace and Goodness; in being merciful, as his heavenly Father is merciful;
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wouldst thou be content thy brother should wrongfully take thine? Whosoever thou art that dost another wrong, do but turn the tables; imagine thy neighbour were now playing thy game, and thou his: and then deal but squarely in this one point,
Wouldst thou be content thy brother should wrongfully take thine? Whosoever thou art that dost Another wrong, do but turn the tables; imagine thy neighbour were now playing thy game, and thou his: and then deal but squarely in this one point,
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and so to make them a kind of Petty Gods upon earth, Dixi Dii, I have said ye are Gods, Psal. 82. Not so much (be sure) for the exalting of their Power, and to procure them due honour, esteem, and obedience from those that are under them, (though that also no doubt was intended thereby:
and so to make them a kind of Petty God's upon earth, i have said Gods, I have said you Are God's, Psalm 82. Not so much (be sure) for the exalting of their Power, and to procure them due honour, esteem, and Obedience from those that Are under them, (though that also no doubt was intended thereby:
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as to instruct them in their Duty, and estsoons to remember them, that they are very unworthy the glorious title they bear of being Gods, if they do not imitate the great and true God, by exercising their Godships (if I may so speak) in doing good, and protecting innocency.
as to instruct them in their Duty, and eftsoons to Remember them, that they Are very unworthy the glorious title they bear of being God's, if they do not imitate the great and true God, by exercising their Godships (if I may so speak) in doing good, and protecting innocency.
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to swell you up with conceits of I know not what omnipotency. You are Gods, and therefore may do what you will ▪ without fear in your selves, or controul from any other.
to swell you up with conceits of I know not what omnipotency. You Are God's, and Therefore may do what you will ▪ without Fear in your selves, or control from any other.
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They that tell you so with such an intention, are liers: and you should not give them any countenance, or credit, or so much as the hearing. But when the God of Truth telleth you ▪ Ye are Gods; he telleth you withal in the same place (and,
They that tell you so with such an intention, Are liers: and you should not give them any countenance, or credit, or so much as the hearing. But when the God of Truth Telleth you ▪ You Are God's; he Telleth you withal in the same place (and,
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as it were, with the same breath ) what you are to do answearably to that Title, and by what evidence you must approve your selves, to be Gods. Defend the poor and fatherless, saith he in that Psalm;
as it were, with the same breath) what you Are to do answerably to that Title, and by what evidence you must approve your selves, to be God's Defend the poor and fatherless, Says he in that Psalm;
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So do, and then you are Gods indeed: but without this care, you are Idols, and not Gods. Much like the Idol-Gods of the Heathen, that have eyes and see not, ears and hear not, mouths and speak ••ot ▪ that have a great deal of worship from the people,
So do, and then you Are God's indeed: but without this care, you Are Idols, and not God's Much like the Idol-Gods of the Heathen, that have eyes and see not, ears and hear not, mouths and speak ••ot ▪ that have a great deal of worship from the people,
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11. I hope the greatest upon earth need think it no disparagement to their greatness, to look down upon the afflictions of their meanest brethren, and to stoop to their necessities:
11. I hope the greatest upon earth need think it no disparagement to their greatness, to look down upon the afflictions of their Meanest brothers, and to stoop to their necessities:
when the great God of Heaven and Earth, who hath his dwelling so high, yet humbleth himself to behold the simple that lie as low as the dust, and to li•t up the poor that sticketh fast in the mire. The Lord looketh down from his Sanctuary:
when the great God of Heaven and Earth, who hath his Dwelling so high, yet Humbleth himself to behold the simple that lie as low as the dust, and to li•t up the poor that sticketh fast in the mire. The Lord looks down from his Sanctuary:
The natural powers and faculties, as well of our reasonable souls, as of our organical bodies, they have all of them their several uses and operations, unto which they are designed:
The natural Powers and faculties, as well of our reasonable Souls, as of our organical bodies, they have all of them their several uses and operations, unto which they Are designed:
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And by the Principles of all good Philosophy, we cannot conceive of Power, but in order and with reference to Act. Look then what power God hath put into any of our hands in any kind, and in any measure, it lieth us upon, to employ it to the best advantage we can,
And by the Principles of all good Philosophy, we cannot conceive of Power, but in order and with Referente to Act. Look then what power God hath put into any of our hands in any kind, and in any measure, it lies us upon, to employ it to the best advantage we can,
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The Lord hath in his wise providence so disposed the things of this World, that there should ever be some rich, to relieve the necessities of the poor;
The Lord hath in his wise providence so disposed the things of this World, that there should ever be Some rich, to relieve the necessities of the poor;
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Now as God himself to whom all power properly and originally belongeth, delighteth to manifest his power rather in shewing mercy, than in works of destruction (— God spake once, Twice have I heard the same, that power belongeth unto God,
Now as God himself to whom all power properly and originally belongeth, delights to manifest his power rather in showing mercy, than in works of destruction (— God spoke once, Twice have I herd the same, that power belongeth unto God,
according to the greatness of thy power, preserve thou those that are appointed to die, Psal. 79.) So all those upon whom God hath derived any part of that power, should consider that God gave it them for edification, not for destruction; to do good withal, and to help the distressed, and to save the innocent:
according to the greatness of thy power, preserve thou those that Are appointed to die, Psalm 79.) So all those upon whom God hath derived any part of that power, should Consider that God gave it them for edification, not for destruction; to do good withal, and to help the distressed, and to save the innocent:
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It is in matter of Power many times, as it is in matter of Learning. They that have but a smattering in Scholarship, you shall ever observe to be the forwardest to make ostentation of those few ends they have:
It is in matter of Power many times, as it is in matter of Learning. They that have but a smattering in Scholarship, you shall ever observe to be the forwardest to make ostentation of those few ends they have:
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that when they think most of all to shew their Scholarship, they then most of all (by some gross mistake or other) betray their Ignorance. It is even so in this case;
that when they think most of all to show their Scholarship, they then most of all (by Some gross mistake or other) betray their Ignorance. It is even so in this case;
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Men of base spirit and condition, when they have gotten the advantage of a little power, conceive that the World would not know what goodly Men they are,
Men of base Spirit and condition, when they have got the advantage of a little power, conceive that the World would not know what goodly Men they Are,
13. This Argument, taken from the end of that power that God giveth us, was wisely and to good purpose pressed by Mordecai, Esth. 1. to Queen Esther; when she made difficulty to go into the Presence, to intercede for the people of the Iews, after that Haman had plotted their destruction:
13. This Argument, taken from the end of that power that God gives us, was wisely and to good purpose pressed by Mordecai, Esth. 1. to Queen Esther; when she made difficulty to go into the Presence, to intercede for the people of the Iews, After that Haman had plotted their destruction:
Who knoweth, saith he there, whether thou art come to the Kingdom for such a time as this? As if he had said, Consider the marvellous and gracious providence of God, in raising thee, who wert of a despised nation and kindred, to be partaker with the most potent Monarch in the World, in the Royal Grown and Bed. Think not but the Lord therein certainly intended some great work to be done by thy hand and power, for his poor distressed Church. Now the hour is come (now if ever) will it be seasonable for thee, to make use of those great fortunes God hath advanced thee to,
Who Knoweth, Says he there, whither thou art come to the Kingdom for such a time as this? As if he had said, Consider the marvellous and gracious providence of God, in raising thee, who Wertenberg of a despised Nation and kindred, to be partaker with the most potent Monarch in the World, in the Royal Grown and Bed Think not but the Lord therein Certainly intended Some great work to be done by thy hand and power, for his poor distressed Church. Now the hour is come (now if ever) will it be seasonable for thee, to make use of those great fortune's God hath advanced thee to,
He that keepeth thy soul, doth not he know it? that is, He that hath preserved thee from falling into that trouble and misery, whereinto he hath suffered thy distressed brother to fall;
He that Keepeth thy soul, does not he know it? that is, He that hath preserved thee from falling into that trouble and misery, whereinto he hath suffered thy distressed brother to fallen;
Learn by that speech of Iosephs brethren, when they were distressed in Egypt, Gen. 42. ( We were verily guilty concerning our brother, in that we saw the anguish of his soul, when he sought us, and we would not hear:
Learn by that speech of Joseph's brothers, when they were distressed in Egypt, Gen. 42. (We were verily guilty Concerning our brother, in that we saw the anguish of his soul, when he sought us, and we would not hear:
if thy heart can then tell thee, that though Men be hard, yet God is just; and that with what measure thou metedst to others before, it is now measured back again (with advantage perhaps) into thine own bosom. To prevent which misery;
if thy heart can then tell thee, that though Men be hard, yet God is just; and that with what measure thou metedst to Others before, it is now measured back again (with advantage perhaps) into thine own bosom. To prevent which misery;
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learn wisdom of the unjust Steward: even to make thee friends of thy Mammon, and of thy power, and of all those blessed opportunities and advantages thou enjoyest, by doing good with them whilst thou hast time.
Learn Wisdom of the unjust Steward: even to make thee Friends of thy Mammon, and of thy power, and of all those blessed opportunities and advantages thou enjoyest, by doing good with them while thou hast time.
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That when the tide shall turn, thou mayest also find friends to help in time of need, to stand by thee in the day of adversity, and to deliver thy soul from unrighteous Iudges. He that would readily find help, it is but meet and right he should readily lend help.
That when the tide shall turn, thou Mayest also find Friends to help in time of need, to stand by thee in the day of adversity, and to deliver thy soul from unrighteous Judges. He that would readily find help, it is but meet and right he should readily lend help.
15. Pass we now from our selves, in the third place, to those poor oppressed ones, to whom (as a fit object for our justice and charity, to be exercised upon) we owe this duty of succour and subvention.
15. Pass we now from our selves, in the third place, to those poor oppressed ones, to whom (as a fit Object for our Justice and charity, to be exercised upon) we owe this duty of succour and subvention.
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From whose condition we may find sundry farther excitements to the preformance of this duty, if we shall consider the greatness of their distress, the scarcity of their friends, and the righteousness of their Cause. Whereof the first proceedeth from the Cruelty, the second from the Potency, the third from the avarice, ambition, or other iniquities of their Oppressors. First, Many times the distresses of poor Men under the hand of their Oppressors are grievous, beyond the imagination of those that never felt them.
From whose condition we may find sundry farther excitements to the preformance of this duty, if we shall Consider the greatness of their distress, the scarcity of their Friends, and the righteousness of their Cause. Whereof the First Proceedeth from the Cruelty, the second from the Potency, the third from the avarice, ambition, or other iniquities of their Oppressors's. First, Many times the Distresses of poor Men under the hand of their Oppressors's Are grievous, beyond the imagination of those that never felt them.
or by an hyperbolical amplification for the fuller expressing of the grievousness thereof:) by the terms of Death and Slaughter. [ If thou forbear to deliver them that are drawn to death,
or by an hyperbolical amplification for the fuller expressing of the grievousness thereof:) by the terms of Death and Slaughter. [ If thou forbear to deliver them that Are drawn to death,
as, Ahab took away Naboth 's life, that he might enjoy his Vineyard. Now surely that Man hath very little compassion in his bowels, that will not set forward a foot, nor reach out a hand, nor open a lip, to save the precious life of his poor Brother,
as, Ahab took away Naboth is life, that he might enjoy his Vineyard. Now surely that Man hath very little compassion in his bowels, that will not Set forward a foot, nor reach out a hand, nor open a lip, to save the precious life of his poor Brother,
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Were it but an Ox, or an Ass, or some beast of less value, that lay weltred in a ditch, common humanity will require we should lend our hand, and put to our best strength to draw him out.
Were it but an Ox, or an Ass, or Some beast of less valve, that lay weltered in a ditch, Common humanity will require we should lend our hand, and put to our best strength to draw him out.
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And ought not we then much more to set our selves with that power we have by all lawful means to deliver our brother from the snare, and from the pit of destruction?
And ought not we then much more to Set our selves with that power we have by all lawful means to deliver our brother from the snare, and from the pit of destruction?
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and we are not bound by the Text to set in, but in the case of life. In petty grievances may we not leave Men to the course of the Law, and to shift as well as they can for themselves? We would be loth to get the displeasure of some great ones we live near,
and we Are not bound by the Text to Set in, but in the case of life. In Petty grievances may we not leave Men to the course of the Law, and to shift as well as they can for themselves? We would be loath to get the displeasure of Some great ones we live near,
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For answer, first, although the Text speaks expresly only of Death: yet by a Synecdoche membri, usual in the Scriptures, all other violencies and injuries are intended.
For answer, First, although the Text speaks expressly only of Death: yet by a Synecdoche Members, usual in the Scriptures, all other violences and injuries Are intended.
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As in the Law, under the name of Murder, all malice and revenge; and under the name of Adultery, Fornication, and all other uncleannesses are fordidden.
As in the Law, under the name of Murder, all malice and revenge; and under the name of Adultery, Fornication, and all other Uncleannesses Are fordidden.
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Secondly, though oppressions should not be directly intended in the Text: yet might they be inferred from it by the rule of proportion and for the reason of equity. For where there is the same reason of equity, (as in the present case) although with some difference of proportion or degree; there is also the same obligation of duty, the said difference of proportion or degree still observed.
Secondly, though oppressions should not be directly intended in the Text: yet might they be inferred from it by the Rule of proportion and for the reason of equity. For where there is the same reason of equity, (as in the present case) although with Some difference of proportion or degree; there is also the same obligation of duty, the said difference of proportion or degree still observed.
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But indeed, thirdly, I take it, that all oppressions are not only intended, but also expressed under the names of death and slaughter. Because to take away a Mans substance, whereby he should maintain his life, is interpretativè, and to common intendment, all one as to take away the very life it self. Therefore as Abels blood crieth; so the labourers wages crieth.
But indeed, Thirdly, I take it, that all oppressions Are not only intended, but also expressed under the names of death and slaughter. Because to take away a men substance, whereby he should maintain his life, is interpretativè, and to Common intendment, all one as to take away the very life it self. Therefore as Abel's blood cries; so the labourers wages cries.
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if the wise Son of Sirac were of the Inquest, would certainly be found guilty of no less than Murder. Hear his verdict in the case, and the reason of it;
if the wise Son of Sirach were of the Inquest, would Certainly be found guilty of no less than Murder. Hear his verdict in the case, and the reason of it;
He that taketh away his neighbours living, slayeth him: and he that defraudeth the labourer of his hire, is a bloodshedder. Ecclus. 34. 17. And as these poor ones deserve our pity, and our help, in regard of the grievousness of their distresses: so are we, secondly, bound so much the more to endeavour to succour them, by how much the more they are destitute of friends, or other means, whereby to relieve or help themselves.
He that Takes away his neighbours living, slays him: and he that defraudeth the labourer of his hire, is a bloodshedder. Ecclus 34. 17. And as these poor ones deserve our pity, and our help, in regard of the grievousness of their Distresses: so Are we, secondly, bound so much the more to endeavour to succour them, by how much the more they Are destitute of Friends, or other means, whereby to relieve or help themselves.
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insomuch as out of that very consideration he praiseth the dead that were already dead, more than the living that were yet alive, Eccles. 4. when viewing all the oppressions that are done under the Sun, he beheld the tears of such as were oppressed, and they had no comforter:
insomuch as out of that very consideration he Praiseth the dead that were already dead, more than the living that were yet alive, Eccles. 4. when viewing all the oppressions that Are done under the Sun, he beheld the tears of such as were oppressed, and they had no comforter:
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whilst the world continueth:) there is then a rich opportunity for every great and good Man, especially for every conscionable Magistrate, to set in for God's cause,
while the world Continueth:) there is then a rich opportunity for every great and good Man, especially for every conscionable Magistrate, to Set in for God's cause,
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and in God's stead, and by the greatness of his power to stop the course of violence, and oppression; and to rescue out of the hands of the Mighty those that are marked out to destruction or undoing. Then is it a fit time for him to buckle on his armour with Iob, to gird himself with zeal and righteousness as with a breast-plate, to close with the giant oppressour, and not to give over the combate till he have broken the jaws of the wicked,
and in God's stead, and by the greatness of his power to stop the course of violence, and oppression; and to rescue out of the hands of the Mighty those that Are marked out to destruction or undoing. Then is it a fit time for him to buckle on his armour with Job, to gird himself with zeal and righteousness as with a breastplate, to close with the giant oppressor, and not to give over the combat till he have broken the Jaws of the wicked,
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A good Magistrate should be, as he was, eyes to the blind, feet to the lame, a husband to the widow, a father to the orphan, a brother to the stranger:
A good Magistrate should be, as he was, eyes to the blind, feet to the lame, a husband to the widow, a father to the orphan, a brother to the stranger:
in a word, as St. Paul was (but in another sense) Omnia omnibus, all things to all Men, according to their several necessities and occasions, that by all means he might at least save some from oppression and wrong.
in a word, as Saint Paul was (but in Another sense) Omnia omnibus, all things to all Men, according to their several necessities and occasions, that by all means he might At least save Some from oppression and wrong.
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18. But that which above all other considerations should stir up our compassion to those that are in distress and make us bestir our selves in their behalf, is that which I mentioned in the third place; The equity of their Cause:
18. But that which above all other considerations should stir up our compassion to those that Are in distress and make us Bestir our selves in their behalf, is that which I mentioned in the third place; The equity of their Cause:
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when, by the power and iniquity of an unjust Adversary, they are in danger to be over-born in arighteous matter. For unless their matters be good and right;
when, by the power and iniquity of an unjust Adversary, they Are in danger to be overborne in righteous matter. For unless their matters be good and right;
For as in God, so in every Minister of God (every Magistrate ) and in every Child of God (every good Man) Iustice and Mercy should meet together, and kiss each other.
For as in God, so in every Minister of God (every Magistrate) and in every Child of God (every good Man) justice and Mercy should meet together, and kiss each other.
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both alike to be shuned of every good Man and Magistrate. Lest therefore any Man should deceive himself, by thinking it a glorious or a charitable act, to help a poor Man howsoever:
both alike to be shunned of every good Man and Magistrate. Lest Therefore any Man should deceive himself, by thinking it a glorious or a charitable act, to help a poor Man howsoever:
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and he that respecteth a Man for his poverty, is no less a respecter of persons, than he that respecteth a Man for friendship, or neighbour-hood, or greatness, or a bribe. In this case, the Magistrate cannot propose to himself a fitter or safer example, than that of God himself:
and he that respecteth a Man for his poverty, is no less a respecter of Persons, than he that respecteth a Man for friendship, or neighbourhood, or greatness, or a bribe. In this case, the Magistrate cannot propose to himself a fitter or safer Exampl, than that of God himself:
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who as he often professeth to have a special care over the stranger, and fatherless, and widow, and needy; so doth he often declare his proceedings to be evermore without respect of persons.
who as he often Professes to have a special care over the stranger, and fatherless, and widow, and needy; so does he often declare his proceedings to be evermore without respect of Persons.
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19. That therefore, whilst we avoid the one extreme (that of incompassion ) we may not fall into the other (that of foolish pity: ) it will be needful that we rightly understand Solomon 's purpose in the Text. For it may perhaps seem to some to be here intended, that every Man should do his utmost to save the life of every other Man, that is in danger to lose it.
19. That Therefore, while we avoid the one extreme (that of incompassion) we may not fallen into the other (that of foolish pity:) it will be needful that we rightly understand Solomon is purpose in the Text. For it may perhaps seem to Some to be Here intended, that every Man should do his utmost to save the life of every other Man, that is in danger to loose it.
And accordingly many Men are forward (more than any good subject hath cause to con them thanks for) to deprecate the favour of the Iudge for the saving of some hanious Malefactor; or to sue out a Pardon for a wilful Murderer; or say it be,
And accordingly many Men Are forward (more than any good Subject hath cause to con them thanks for) to deprecate the favour of the Judge for the Saving of Some hanious Malefactor; or to sue out a Pardon for a wilful Murderer; or say it be,
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and no man should stay him. Against Murder the Lord provided by an early Law, Gen. 9. enacted and published before him, out of whose loins the whole World after the floud was to be repeopled (to shew it was not meant for a national and temporary ordinance, but for an universal and perpetual Law) Whoso sheddeth Man's blood, by Man shall his blood be shed.
and no man should stay him. Against Murder the Lord provided by an early Law, Gen. 9. enacted and published before him, out of whose loins the Whole World After the flood was to be repeopled (to show it was not meant for a national and temporary Ordinance, but for an universal and perpetual Law) Whoso sheds Man's blood, by Man shall his blood be shed.
he established it afterwards among his own people by a most severe sanction, Num. 35. Ye shall take no satisfaction for the life of a Murderer, which is guilty of death:
he established it afterwards among his own people by a most severe sanction, Num. 35. You shall take no satisfaction for the life of a Murderer, which is guilty of death:
And there is a reason of it there given also, For blood, saith he, defileth the land: and the land cannot be cleansed from the blood that is shed therein,
And there is a reason of it there given also, For blood, Says he, Defileth the land: and the land cannot be cleansed from the blood that is shed therein,
and if both forehead and conscience be not harder than the neither milstone thou canst not have either the heart or the face to glory in it as a brave exploit, whoever thou art that hast been the instrument to save the life of a Murderer.
and if both forehead and conscience be not harder than the neither millstone thou Canst not have either the heart or the face to glory in it as a brave exploit, whoever thou art that hast been the Instrument to save the life of a Murderer.
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Yea, and that for any thing that appeareth to the contrary from the Text, and in thesi (for circumstances may make a difference either way in hypothesi ) they are both equally abominable. In doubtful cases, it is doubtlesly better and safer, to encline to Mercy than to Severity: Better ten offenders should escape, than one innocent person suffer.
Yea, and that for any thing that appears to the contrary from the Text, and in Thessia (for Circumstances may make a difference either Way in Hypothesis) they Are both equally abominable. In doubtful cases, it is doubtlessly better and safer, to incline to Mercy than to Severity: Better ten offenders should escape, than one innocent person suffer.
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and if they find the ear of the Magistrate open to hear their grievances (as is very meet it should be) they will be often clamorous and importunate, without either cause or measure. And if the Magistrate be not very wary and wise in receiving informations;
and if they find the ear of the Magistrate open to hear their grievances (as is very meet it should be) they will be often clamorous and importunate, without either cause or measure. And if the Magistrate be not very wary and wise in receiving informations;
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and in the simplicity of his heart; (as those two hundred Israelites that followed after Absalom when he called them, not knowing any thing of his conspiracy, had done an act of treason, yet were not formally traitors: ) In either of these cases I say, you may not forsake the poor Man, or despise him,
and in the simplicity of his heart; (as those two hundred Israelites that followed After Absalom when he called them, not knowing any thing of his Conspiracy, had done an act of treason, yet were not formally Traitors:) In either of these cases I say, you may not forsake the poor Man, or despise him,
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to procure him right against his Adversary in the former case, and in the latter case favour from the Iudge. In either case to hold back your hand, to draw back your help from him,
to procure him right against his Adversary in the former case, and in the latter case favour from the Judge. In either case to hold back your hand, to draw back your help from him,
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If carefully and conscionably performed, it will gain honour and estimation both to our persons and places; purchase for us the prayers and blessings of the poor;
If carefully and Conscionably performed, it will gain honour and estimation both to our Persons and places; purchase for us the Prayers and blessings of the poor;
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than to shew forth at once both justice and mercy, by doing good, and protecting the Innocent? Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thine heart:
than to show forth At once both Justice and mercy, by doing good, and protecting the Innocent? Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thine heart:
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so shalt thou find favour and good understanding (or acceptance) in the sight of God and Man, Prov. 3. As a rich sparkling Diamond addeth both value and lustre to a golden Ring, so do these vertues of justice and mercy, well attempered, bring a rich addition of glory to the Crowns of the greatest Monarchs.
so shalt thou find favour and good understanding (or acceptance) in the sighed of God and Man, Curae 3. As a rich sparkling Diamond adds both valve and lustre to a golden Ring, so do these Virtues of Justice and mercy, well attempered, bring a rich addition of glory to the Crowns of the greatest Monarchs.
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Hoc reges habent magnificum & ingens, Prodesse miseris, supplices fido lare Protegere, &c. Every Man is bound by the Law of God and of Charity, as to give to every other Man his due honour, so to preserve the honour that belongeth to his own person and place:
Hoc reges habent Magnificum & ingens, Profits miseris, supplices fido lare Protegere, etc. Every Man is bound by the Law of God and of Charity, as to give to every other Man his due honour, so to preserve the honour that belongeth to his own person and place:
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and honest, and sure way, for all you that are in place of authority and judicature, or sustain the persons of Magistrates, to hold up the reputation both of your Persons and Places, and to preserve them from scorn and contempt. Execute judgment and justice with wisdom and diligence:
and honest, and sure Way, for all you that Are in place of Authority and judicature, or sustain the Persons of Magistrates, to hold up the reputation both of your Persons and Places, and to preserve them from scorn and contempt. Execute judgement and Justice with Wisdom and diligence:
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24. The course is preposterous and vain, which some Men ambitious of honour and reputation take, to get themselves put into the place of Magistracy and Authority, having neither head nor heart for it.
24. The course is preposterous and vain, which Some Men ambitious of honour and reputation take, to get themselves put into the place of Magistracy and authority, having neither head nor heart for it.
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Men that are gifted for it, although the service cannot be attended without some both trouble and charge; yet should not for the avoiding either of charge or trouble (indeed they cannot without sin) seek either to keep themselves out of the Commission, or to get themselves off again being on.
Men that Are gifted for it, although the service cannot be attended without Some both trouble and charge; yet should not for the avoiding either of charge or trouble (indeed they cannot without since) seek either to keep themselves out of the Commission, or to get themselves off again being on.
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but are not able, for want either of skill or spirit, or through sloth, nor willing to perform the duties. And so he declareth himself a little after there;
but Are not able, for want either of skill or Spirit, or through sloth, nor willing to perform the duties. And so he Declareth himself a little After there;
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25. Did honour indeed consist (which is the ambitious Man's error) either only or chiefly in the empty Title: we might well wish him good luck with his honour.
25. Did honour indeed consist (which is the ambitious Man's error) either only or chiefly in the empty Title: we might well wish him good luck with his honour.
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Would any Man not forsaken of his senses, look for a shadow, where there is no solid body to cast it? Or not of his reason, demand wages, where he hath done no service? Yet such is the perversness of our corrupt nature, through sloth and self-love; that what God would have go together, the Honour and the Burden, we would willingly put asunder.
Would any Man not forsaken of his Senses, look for a shadow, where there is no solid body to cast it? Or not of his reason, demand wages, where he hath done no service? Yet such is the perverseness of our corrupt nature, through sloth and Self-love; that what God would have go together, the Honour and the Burden, we would willingly put asunder.
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as well as another? But yet withal, would every Man almost put off from himself as much of the burden as he can ▪ If it be a matter of business and trouble; then,
as well as Another? But yet withal, would every Man almost put off from himself as much of the burden as he can ▪ If it be a matter of business and trouble; then,
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26. The truth is, there is an Outward, and there is an Inward Honour. The Outward honour belongeth immediately to the Place; and the place casteth it upSTARTITALICS on the Person;
26. The truth is, there is an Outward, and there is an Inward Honour. The Outward honour belongeth immediately to the Place; and the place Cast it upSTARTITALICS on the Person;
What the Apostle said of the Ministry, is, in some sense also true of the Migistracy: they that labour faithfully in either, are worthy of double Honour. Labour, or labour not;
What the Apostle said of the Ministry, is, in Some sense also true of the Migistracy: they that labour faithfully in either, Are worthy of double Honour. Labour, or labour not;
But the double Honour, that inward Honour of the heart to accompany the outward, will not be had, where there is not worth and industry in some tolerable measure to deserve it.
But the double Honour, that inward Honour of the heart to accompany the outward, will not be had, where there is not worth and industry in Some tolerable measure to deserve it.
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we have a Text for it in this very Chapter, Prov. 24. He that saith unto the wicked, Thou art righteous, him shall the people curse, nations shall abhor him.
we have a Text for it in this very Chapter, Curae 24. He that Says unto the wicked, Thou art righteous, him shall the people curse, Nations shall abhor him.
As he that with-holdeth corn in the time of dearth, having his Garners full, pulleth upon himself deservedly the curses of the poor: but they will pour out blessings abundantly upon the head of him, that, in compassion to them, will let them have it for their mony; ( Prov. 11.) So he that by his place having power and means to succour those that are distressed, and to free them from wrongs and oppressions, will seasonably put forth himself and his power to do them right; shall have many a blessing from their mouths,
As he that withholdeth corn in the time of dearth, having his Garners full, pulls upon himself deservedly the curses of the poor: but they will pour out blessings abundantly upon the head of him, that, in compassion to them, will let them have it for their money; (Curae 11.) So he that by his place having power and means to succour those that Are distressed, and to free them from wrongs and oppressions, will seasonably put forth himself and his power to do them right; shall have many a blessing from their mouths,
but many more bitter curses both from the mouth and heart (by how much men are more sensible of discourtesies than of benefits, and readier to curse than to bless ) if they find themselves neglected.
but many more bitter curses both from the Mouth and heart (by how much men Are more sensible of discourtesies than of benefits, and Readier to curse than to bless) if they find themselves neglected.
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In such cases, that of David must be their meditation and comfort, Though they curse, yet bless thou. And as there is little terrour in the causless curses; so there is as little comfort in the causless blessings of vain evil Men.
In such cases, that of David must be their meditation and Comfort, Though they curse, yet bless thou. And as there is little terror in the causeless curses; so there is as little Comfort in the causeless blessings of vain evil Men.
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But yet where there is cause given, although he cannot be excused from sin that curseth (for we ought to bless and to pray for, not to curse, even those that wrong us,
But yet where there is cause given, although he cannot be excused from since that Curseth (for we ought to bless and to pray for, not to curse, even those that wrong us,
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so they will be in the end bitterness to the soul of him that gave cause of grievance. And if there were not on the other side some comfort in the deserved blessings of the poor;
so they will be in the end bitterness to the soul of him that gave cause of grievance. And if there were not on the other side Some Comfort in the deserved blessings of the poor;
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yet the Lord, who hath given every Man a charge concerning his brother, and committed the distresses of the poor to our care and trust, will take district knowledge how we deal with them, and impartially recompense us thereafter.
yet the Lord, who hath given every Man a charge Concerning his brother, and committed the Distresses of the poor to our care and trust, will take district knowledge how we deal with them, and impartially recompense us thereafter.
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Doth not he consider? And shall not he render to every Man according to his works? The last words of the Text. If therefore you have done your duty faithfully, let it never discourage you, that unrighteous and unthankful Men forget it. They do but their kind:
Does not he Consider? And shall not he render to every Man according to his works? The last words of the Text. If Therefore you have done your duty faithfully, let it never discourage you, that unrighteous and unthankful Men forget it. They do but their kind:
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And then saith David, Psal. 41. Blessed is he that considereth the poor and needy: the Lord shall deliver him in the time of trouble. He will requite it too.
And then Says David, Psalm 41. Blessed is he that Considereth the poor and needy: the Lord shall deliver him in the time of trouble. He will requite it too.
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He that for God's sake helpeth his poor brother to right that suffereth wrong, he doth therein at once, first, an act of mercy, because it is done in the behalf of a distressed Man; and an act, secondly, of Iustice, because it is done in a righteous cause; and thirdly, (being done for the Lord's sake) an act of Religion also ( Pure Religion and undefiled before God even the father, is this, to visit the fatherless and widow in their afflictions.
He that for God's sake Helpeth his poor brother to right that suffers wrong, he does therein At once, First, an act of mercy, Because it is done in the behalf of a distressed Man; and an act, secondly, of justice, Because it is done in a righteous cause; and Thirdly, (being done for the Lord's sake) an act of Religion also (Pure Religion and undefiled before God even the father, is this, to visit the fatherless and widow in their afflictions.
Jam. 1.) And is it possible that God, who delighteth in the exercise of every one of them singly, should suffer an act to pass unrewarded, wherein there is a happy concurrence of three such excellent vertues together,
Jam. 1.) And is it possible that God, who delights in the exercise of every one of them singly, should suffer an act to pass unrewarded, wherein there is a happy concurrence of three such excellent Virtues together,
as are Iustice, Mercy, and Religion? The Prophet Ieremy, to reprove Iehoiachin's tyranny and oppression, upbraideth him with his good father Iosiah 's care and conscience, to do justice, and to shew mercy, after this manner:
as Are justice, Mercy, and Religion? The Prophet Ieremy, to reprove Jehoiachin's tyranny and oppression, upbraideth him with his good father Josiah is care and conscience, to do Justice, and to show mercy, After this manner:
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was not this to know me, saith the Lord ▪ But now on the contrary, He shall have judment without mercy, that sheweth no mercy, He that stoppeth his ears against the cry of the poor, he shall also cry himself, but shall not he heard, &c. Many other like passages there are in the Scriptures to the same effect.
was not this to know me, Says the Lord ▪ But now on the contrary, He shall have judgement without mercy, that shows no mercy, He that stoppeth his ears against the cry of the poor, he shall also cry himself, but shall not he herd, etc. Many other like passages there Are in the Scriptures to the same Effect.
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lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings, Jer. 21. Brethren, we of this nation have cause to look to it in time;
lest my fury go out like fire, and burn that none can quench it, Because of the evil of your doings, Jer. 21. Brothers, we of this Nation have cause to look to it in time;
and his hand is streched out against us still, in the heavy plagues both of dearth and death. Though the Land be full of all manner of sins and lewdness,
and his hand is stretched out against us still, in the heavy plagues both of dearth and death. Though the Land be full of all manner of Sins and Lewdness,
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yet I am verily persuaded, there are no other kinds of sins, that have overspread the face of the whole Land with such an universal contagion (as it were of a Leprosy ) as the sins of Riot and Oppression have done.
yet I am verily persuaded, there Are no other Kinds of Sins, that have overspread the face of the Whole Land with such an universal contagion (as it were of a Leprosy) as the Sins of Riot and Oppression have done.
Which two sins are, not only the provoking causes (as any kind of sins may be) in regard of the justice of God; but also the sensible instrumental causes in the eye of reason and experience, of much penury and mortality among us.
Which two Sins Are, not only the provoking Causes (as any kind of Sins may be) in regard of the Justice of God; but also the sensible instrumental Causes in the eye of reason and experience, of much penury and mortality among us.
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30. Surely then, as to quench the fire, we use to withdraw the fewel; so to turn away the heavy wrath of God from us, we should all put to our helpinghands, each in his place and calling,
30. Surely then, as to quench the fire, we use to withdraw the fuel; so to turn away the heavy wrath of God from us, we should all put to our helpinghands, each in his place and calling,
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never look that disorders in the Church, distempers in the State, distractions in our judgments, diseases in our bodies, should be remedied or removed,
never look that disorders in the Church, distempers in the State, distractions in our Judgments, diseases in our bodies, should be remedied or removed,
if we hold on as we do, in pampering every Man his own Flesh, and despising every Man his poor brother. So long as we think no pleasures too much for our selves, no pressures too heavy for our brethren;
if we hold on as we do, in pampering every Man his own Flesh, and despising every Man his poor brother. So long as we think no pleasures too much for our selves, no pressures too heavy for our brothers;
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stretch our selves along and at ease upon our Couches, eat of the fat, and drink of the sweet, without any touch of compassion in our bowels for the afflictions of others, we can expect no other,
stretch our selves along and At ease upon our Couches, eat of the fat, and drink of the sweet, without any touch of compassion in our bowels for the afflictions of Others, we can expect no other,
but that the rod of God should abide upon us, either in dearths of pestilences; or if they be removed (for God loveth sometimes to shift his rods ) in greater and heavier judgments in some other kind.
but that the rod of God should abide upon us, either in dearths of pestilences; or if they be removed (for God loves sometime to shift his rods) in greater and Heavier Judgments in Some other kind.
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31. But as to the particular of Oppression (for that of Riot and Intemperance, being beside the Text, I shall no farther press:) my humble request to those that are in place of authority, and all others that have any office or attendance about the Courts, is this;
31. But as to the particular of Oppression (for that of Riot and Intemperance, being beside the Text, I shall no farther press:) my humble request to those that Are in place of Authority, and all Others that have any office or attendance about the Courts, is this;
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For the love of God, and of your selves, and your Country, be not so indulgent to your own appetites and affections, either of Ease, as to reject the complaints; or of Partiality, as to despise the persons; or of filthy Lucre, as to betray the cause of the fatherless and friendless.
For the love of God, and of your selves, and your Country, be not so indulgent to your own appetites and affections, either of Ease, as to reject the complaints; or of Partiality, as to despise the Persons; or of filthy Lucre, as to betray the cause of the fatherless and friendless.
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Suffer not, when his cause is good, a simple Man to be circumvented by the wiliness; or a mean Man to be over powred by the greatness, of a crafty or mighty Adversary.
Suffer not, when his cause is good, a simple Man to be circumvented by the wiliness; or a mean Man to be over poured by the greatness, of a crafty or mighty Adversary.
Devise not dilatory shifts to tug men on along in a tedious course of Law to their great charge and vexation; but ripen their causes with all seasonable expedition for a speedy hearing.
Devise not dilatory shifts to tug men on along in a tedious course of Law to their great charge and vexation; but ripen their Causes with all seasonable expedition for a speedy hearing.
In a word, do what lieth in your power to the utmost, for the curbing of Sycophants and Oppressors, and the protecting of the peaceable and innocent: use the Sword that God (by his Deputy ) hath put into your hands, for the punishment of evil doers,
In a word, do what lies in your power to the utmost, for the curbing of sycophants and Oppressors's, and the protecting of the peaceable and innocent: use the Sword that God (by his Deputy) hath put into your hands, for the punishment of evil doers,
Then shall God pour out his blessings abundantly upon you and yours: yea, it may be upon others too, upon the whole Land, by your means, and for your sakes.
Then shall God pour out his blessings abundantly upon you and yours: yea, it may be upon Others too, upon the Whole Land, by your means, and for your sakes.
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The Lord by his Prophet, more than once, hath given us some comfortable assurance of such blessed effects to follow upon such premisses. The words are worthy to be taken notice of:
The Lord by his Prophet, more than once, hath given us Some comfortable assurance of such blessed effects to follow upon such premises. The words Are worthy to be taken notice of:
Then will I cause you to dwell in this place for ever and ever, Jer. 7. And in Ier. 22. Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor:
Then will I cause you to dwell in this place for ever and ever, Jer. 7. And in Jeremiah 22. Execute you judgement and righteousness, and deliver the spoiled out of the hand of the oppressor:
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For if ye do this thing indeed, then shall there enter in by the gates of this house, Kings sitting upon the throne, &c. But if ye will not hear these words, I swear by my self, faith the Lord, &c. 32. Concerning which, and other-like passages frequent in the holy Prophets, I see what may be readily opposed.
For if you do this thing indeed, then shall there enter in by the gates of this house, Kings sitting upon the throne, etc. But if you will not hear these words, I swear by my self, faith the Lord, etc. 32. Concerning which, and other-like passages frequent in the holy prophets, I see what may be readily opposed.
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True it is, will some say, where these things are constantly and generally performed, a national Iudgment may thereby be removed, or a Blessing procured.
True it is, will Some say, where these things Are constantly and generally performed, a national Judgement may thereby be removed, or a Blessing procured.
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But what are two or three of us, if we should set our selves to it with all our strength, able to do towards the turning away of God's Iudgments, if there be otherwise a general neglect of the Duty in the Land? There is something of truth, I confess, in this Objection; for doubtless those passages in the Prophets, aim at a general reformation. But yet consider,
But what Are two or three of us, if we should Set our selves to it with all our strength, able to do towards the turning away of God's Judgments, if there be otherwise a general neglect of the Duty in the Land? There is something of truth, I confess, in this Objection; for doubtless those passages in the prophets, aim At a general Reformation. But yet Consider,
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first, we have to deal with a wonderful, gracious, and merciful God, slow to anger, and of great kindness, and such a one as will easily be induced to repent him of the evil.
First, we have to deal with a wondered, gracious, and merciful God, slow to anger, and of great kindness, and such a one as will Easily be induced to Repent him of the evil.
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where but two or three in a whole Nation do (in conscience of their duty, and in compassion of the State ) set themselves unfeignedly to do justice, and to love mercy, and to walk humbly with their God,
where but two or three in a Whole nation doe (in conscience of their duty, and in compassion of the State) Set themselves unfeignedly to do Justice, and to love mercy, and to walk humbly with their God,
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though the generality should be corrupt? Especially, since we have in the second place such excellent precedents of the riches of his Grace and Goodness in this kind, upon record:
though the generality should be corrupt? Especially, since we have in the second place such excellent precedents of the riches of his Grace and goodness in this kind, upon record:
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that we might not be without hope, if we do our part, tho we were left even alone. God was ready to have spared the five Cities of old, Gen. 18. if there had been in them to be found but twice so many righteous Men.
that we might not be without hope, if we do our part, though we were left even alone. God was ready to have spared the five Cities of old, Gen. 18. if there had been in them to be found but twice so many righteous Men.
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But he did actually spare Israel, by instantly calling in a great plague, which he had a little before sent among them for their sin, upon one single act of Iustice, done by one single Man. Phineas, moved with an holy zeal, did but stand up and execute judgment upon two shameless offenders, and the plague was stayed, Psal. 106. Add hereunto that most gracious Proclamation published, Ier. 5. and you cannot want encouragement to do every Man his own part, whatsoever the rest do:
But he did actually spare Israel, by instantly calling in a great plague, which he had a little before sent among them for their since, upon one single act of justice, done by one single Man. Phinehas, moved with an holy zeal, did but stand up and execute judgement upon two shameless offenders, and the plague was stayed, Psalm 106. Add hereunto that most gracious Proclamation published, Jeremiah 5. and you cannot want encouragement to do every Man his own part, whatsoever the rest do:
Or say, thirdly, that the sins of a Nation should be grown to that ripeness, that the few righteous that are in it, could not any longer adjourn the Iudgment, (for as there is a time of Mercy, wherein the righteousness of one,
Or say, Thirdly, that the Sins of a nation should be grown to that ripeness, that the few righteous that Are in it, could not any longer adjourn the Judgement, (for as there is a time of Mercy, wherein the righteousness of one,
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so when the appointed time of their fatal stroke is come, tho Noah, Job, and Daniel should be in the midst of it, they could prevail no farther than the delivery of their own souls; ) yet even there those that have been faithful shall have this benefit, that they shall be able to say with comfort (either in the one sense or in the other) Liberavi animam meam. That is, They shall either be preserved from being overwhelmed in the common destruction, having their life given them for a prey,
so when the appointed time of their fatal stroke is come, though Noah, Job, and daniel should be in the midst of it, they could prevail no farther than the delivery of their own Souls;) yet even there those that have been faithful shall have this benefit, that they shall be able to say with Comfort (either in the one sense or in the other) Liberavi animam meam. That is, They shall either be preserved from being overwhelmed in the Common destruction, having their life given them for a prey,
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as Noah escaped when all the World was drowned, and Lot from the deflagration of Sodom: or if God suffer them to be involved in the publick calamities, have this comfort to sustain their Souls withal, that they were not wanting to do their part toward the preventing thereof.
as Noah escaped when all the World was drowned, and Lot from the deflagration of Sodom: or if God suffer them to be involved in the public calamities, have this Comfort to sustain their Souls withal, that they were not wanting to do their part towards the preventing thereof.
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But howsoever, why should any Man, fourthly, to shift off his duty, unseasonably obtrude upon us a new piece of Metaphysicks, which our Philosophers hitherto never owned, in abstracting the general reformation from the particulars? For what is the general other than the particulars together? And if ever there be a general reformation wrought, the particulars must make it up.
But howsoever, why should any Man, fourthly, to shift off his duty, unseasonably obtrude upon us a new piece of Metaphysics, which our Philosophers hitherto never owned, in abstracting the general Reformation from the particulars? For what is the general other than the particulars together? And if ever there be a general Reformation wrought, the particulars must make it up.
Do not thou then vainly talk of Castles in the air, and of I know not what general reformation: but if thou truly desirest such a thing, put to thy hand,
Do not thou then vainly talk of Castles in the air, and of I know not what general Reformation: but if thou truly Desirest such a thing, put to thy hand,
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33. Thus have you heard sundry reasons and inducements to stir you up to the chearful performance of the duty contained in the Text, of doing justice, and shewing mercy in delivering the oppressed. Some in respect of God; who hath given us,
33. Thus have you herd sundry Reasons and inducements to stir you up to the cheerful performance of the duty contained in the Text, of doing Justice, and showing mercy in delivering the oppressed. some in respect of God; who hath given us,
Some in respect of our selves: because, first, whatsoever power we have for the present, it was given us for this end, that we might therewithal be helpful to others; and we know not, secondly, in what need we may stand hereafter of like help from others. Some in respect of our poor distressed brethren, who deserve our pity and best furtherance:
some in respect of our selves: Because, First, whatsoever power we have for the present, it was given us for this end, that we might therewithal be helpful to Others; and we know not, secondly, in what need we may stand hereafter of like help from Others. some in respect of our poor distressed brothers, who deserve our pity and best furtherance:
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and, thirdly, the equity and righteousness of their cause, when they are in danger to be spoiled by the cruelty, potency, and iniquity of their Adversaries.
and, Thirdly, the equity and righteousness of their cause, when they Are in danger to be spoiled by the cruelty, potency, and iniquity of their Adversaries.
34. In the opening of which reasons, I have purposely pressed the duty all along somewhat the more largely, that I might not trouble you with any farther application at the close,
34. In the opening of which Reasons, I have purposely pressed the duty all along somewhat the more largely, that I might not trouble you with any farther application At the close,
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I presume you would rather expect, if we had time for it, that I should proceed to examine the usual excuses and pretensions that are made in this case,
I presume you would rather expect, if we had time for it, that I should proceed to examine the usual excuses and pretensions that Are made in this case,
but (because that may be faulty and partial) in subordination to a higher tribunal, even that of God himself, from whose sentence there lieth no farther appeal.
but (Because that may be faulty and partial) in subordination to a higher tribunal, even that of God himself, from whose sentence there lies no farther appeal.
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but referreth them over for their more particular and due trial, to a double judicature: that is to say, to the judgment of every man's heart and conscience first,
but Refers them over for their more particular and due trial, to a double judicature: that is to say, to the judgement of every Man's heart and conscience First,
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This I aimed at in the choice of the Text, as well as the pressing of the duty. But having enlarged my self already upon the former point, beyond my first intention, I may not proceed any farther at this time;
This I aimed At in the choice of the Text, as well as the pressing of the duty. But having enlarged my self already upon the former point, beyond my First intention, I may not proceed any farther At this time;
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then High-Sheriff of that County. Prov. 24. 10, — 12. 10. If thou faint in the day of adversity, thy strength is small. 11. If thou forbear to deliver them that are drawn unto death,
then High-Sheriff of that County. Curae 24. 10, — 12. 10. If thou faint in the day of adversity, thy strength is small. 11. If thou forbear to deliver them that Are drawn unto death,
doth not he that pondereth the heart, consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?
does not he that pondereth the heart, Consider it? and he that Keepeth thy soul, does not he know it? and shall not he render to every man according to his works?
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and our excess in this, by our readiness to frame excuses for our selves. Solomon, intending in that particular whereat the Text aimeth, to meet with us in both these corruptions, frameth his speech in such sort,
and our excess in this, by our readiness to frame excuses for our selves. Solomon, intending in that particular whereat the Text aimeth, to meet with us in both these corruptions, frameth his speech in such sort,
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Our Duty, is to stand by our distressed Brethren in the day of their adversity, and to do our best endeavour, by all lawful ways, to protect them from oppressions and wrongs,
Our Duty, is to stand by our distressed Brothers in the day of their adversity, and to do our best endeavour, by all lawful ways, to Pact them from oppressions and wrongs,
and to rescue them out of the hands of those that go about either by might or cunning to take from them either their lives or livelihoods. [ If thou faint in the day of adversity, thy strength is small:
and to rescue them out of the hands of those that go about either by might or cunning to take from them either their lives or livelihoods. [ If thou faint in the day of adversity, thy strength is small:
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shewing the necessity, and enforcing the performance of it, from sundry important considerations; both in respect of God, and of our selves, and of our poor brethren, and of the Thing it self, in the blessed effects thereof:
showing the necessity, and enforcing the performance of it, from sundry important considerations; both in respect of God, and of our selves, and of our poor brothers, and of the Thing it self, in the blessed effects thereof:
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doth not he that pondereth the heart, consider it? And he that keepeth thy soul, doth not he know it? And shall not he reward every Man according to his works? ] For the better understanding,
does not he that pondereth the heart, Consider it? And he that Keepeth thy soul, does not he know it? And shall not he reward every Man according to his works? ] For the better understanding,
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that is, tho to our apprehension they had wrong done them, yet as the case stood with them, we saw not by what ways we could possibly relieve them; we knew not how to help it.
that is, though to our apprehension they had wrong done them, yet as the case stood with them, we saw not by what ways we could possibly relieve them; we knew not how to help it.
and if that fail in giving sentence, (as being subject to so many errors, and so much partiality, like enough it may) then to the judgment of God himself, as the supreme unerring and impartial Iudg, from whose Sentence there lieth no appeal. Which judgment of God is in the Text amplified by three several degrees, or as it were steps of his proceeding therein:
and if that fail in giving sentence, (as being Subject to so many errors, and so much partiality, like enough it may) then to the judgement of God himself, as the supreme unerring and impartial Judge, from whose Sentence there lies no appeal. Which judgement of God is in the Text amplified by three several Degrees, or as it were steps of his proceeding therein:
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Doth not he consider? Doth not he know? And, shall not he render? That is, most certainly and without all peradventure, he doth consider, and he doth know, and he will render.
Does not he Consider? Does not he know? And, shall not he render? That is, most Certainly and without all Peradventure, he does Consider, and he does know, and he will render.
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5. The first step of God's judicial proceedings, is for Inquisition; and that grounded upon his Wisdom: 1. [ Doth not he that pondereth the heart, consider it? ] As if he had said, The Lord is a God of admirable Wisdom, by whom are weighed not only the actions, but also the spirits of Men,
5. The First step of God's judicial proceedings, is for Inquisition; and that grounded upon his Wisdom: 1. [ Does not he that pondereth the heart, Consider it? ] As if he had said, The Lord is a God of admirable Wisdom, by whom Are weighed not only the actions, but also the spirits of Men,
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and their very hearts pondered: neither is there any thing, that may escape his Enquiry. Trust not therefore to vain excuses; for certainly thy heart shall be throughly sifted,
and their very hearts pondered: neither is there any thing, that may escape his Enquiry. Trust not Therefore to vain excuses; for Certainly thy heart shall be thoroughly sifted,
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and thy pretensions narrowly looked into, when he taketh the matter into his consideration. Doth not he that pondereth the heart, consider it? The next step is for Deprehension, or Conviction: and that grounded upon his knowledg or Omniscience, [ And he that keepeth thy soul, doth not he know it? ] As if he had said, Thou mayest by colourable pretences delude Men, who are strangers to thy soul: and cannot discern the thoughts and intents of the heart.
and thy pretensions narrowly looked into, when he Takes the matter into his consideration. Does not he that pondereth the heart, Consider it? The next step is for Deprehension, or Conviction: and that grounded upon his knowledge or Omniscience, [ And he that Keepeth thy soul, does not he know it? ] As if he had said, Thou Mayest by colourable pretences delude Men, who Are Strangers to thy soul: and cannot discern the thoughts and intents of the heart.
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He that made thy soul at the first, and hath ever since kept it, and still keepeth it, observing every motion and inclinatinon of it, he perfectly knoweth all that is in it:
He that made thy soul At the First, and hath ever since kept it, and still Keepeth it, observing every motion and inclinatinon of it, he perfectly Knoweth all that is in it:
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He that keepeth thy soul, doth not he know it? 3. The last step is for Retribution, and that grounded upon his justice; [ And shall not he render to every Man according to his Works? ] As if he had said,
He that Keepeth thy soul, does not he know it? 3. The last step is for Retribution, and that grounded upon his Justice; [ And shall not he render to every Man according to his Works? ] As if he had said,
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If mortal Man was to decide the Matter, thou mightest have some hope, that time, and other means that might be used, might frame him to thine own bent;
If Mortal Man was to decide the Matter, thou Mightest have Some hope, that time, and other means that might be used, might frame him to thine own bent;
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either to connive at a gross fault, or to admit of a slender excuse. But God is a most righteous Iudg, not to be wrought upon by any artifice to do iniquity, or to accept the persons of Men.
either to connive At a gross fault, or to admit of a slender excuse. But God is a most righteous Judge, not to be wrought upon by any artifice to do iniquity, or to accept the Persons of Men.
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According therefore as thy works are, so without all question shall thy doom be. Shall not the Iudg of all the World do right? And, shall not he render to every Man according to his Works?
According Therefore as thy works Are, so without all question shall thy doom be. Shall not the Judge of all the World do right? And, shall not he render to every Man according to his Works?
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Which since he hath not done, but referred it to judgment: we may conclude, there are times and cases, wherein it will be allowed as a good and sufficient plea, if it shall be said, Behold, we knew it not.
Which since he hath not done, but referred it to judgement: we may conclude, there Are times and cases, wherein it will be allowed as a good and sufficient plea, if it shall be said, Behold, we knew it not.
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We esteem it the Fool's Buckler (and it is no better, as it is many times used) to say, Non putâram. Yet may a right honest and wise Man, without the least blemish to his reputation, be sometimes driven to take up the very same buckler, and to use his own just defence. When he is charged with it as his crime, that his brother hath been oppressed, and he hath not delivered him:
We esteem it the Fool's Buckler (and it is no better, as it is many times used) to say, Non putâram. Yet may a right honest and wise Man, without the least blemish to his reputation, be sometime driven to take up the very same buckler, and to use his own just defence. When he is charged with it as his crime, that his brother hath been oppressed, and he hath not Delivered him:
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First, Men may want due information for matter of Fact: or, secondly, Their judgments may be in suspence for point of right: or, Thirdly, Where they perfectly comprehend both the whole business, and the equity of it, there may lie such rubs in the way,
First, Men may want due information for matter of Fact: or, secondly, Their Judgments may be in suspense for point of right: or, Thirdly, Where they perfectly comprehend both the Whole business, and the equity of it, there may lie such rubs in the Way,
of those things that are done amongst them that live under us or near us, how many passages are there, that never come to our knowledg? Much talk there is indeed in all our meetings,
of those things that Are done among them that live under us or near us, how many passages Are there, that never come to our knowledge? Much talk there is indeed in all our meetings,
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Yet much of this we take up but upon trust, and the credit of flying reports, which are ever full of uncertainty, and not seldom of malice: and so we run descant upon a false ground. But as for the affairs of them that are below us, whereon especially, the Duty of the Text is to be exercised, other than what we chance to hear of obiter, and by imperfect or partial relations, very little thereof is brought to our ears by way of just complaint, or according to pure truth. And of all Men, the greatest are sure evermore to know the least. It is one of the unhappinesses of Princes and Magistrates, and all that are in high place, that whereas all their speeches and actions are upon the publick Stage, exposed to the view and censure of the very meanest;
Yet much of this we take up but upon trust, and the credit of flying reports, which Are ever full of uncertainty, and not seldom of malice: and so we run descant upon a false ground. But as for the affairs of them that Are below us, whereon especially, the Duty of the Text is to be exercised, other than what we chance to hear of obiter, and by imperfect or partial relations, very little thereof is brought to our ears by Way of just complaint, or according to pure truth. And of all Men, the greatest Are sure evermore to know the least. It is one of the Unhappinesses of Princes and Magistrates, and all that Are in high place, that whereas all their Speeches and actions Are upon the public Stage, exposed to the view and censure of the very Meanest;
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for many times (which is the other reason) they that are wronged, though they have liberty to complain, are yet held off from so doing, upon other considerations. 1. Either they distrust themselves, being but simple Men, unskilled in the quillets of the Law;
for many times (which is the other reason) they that Are wronged, though they have liberty to complain, Are yet held off from so doing, upon other considerations. 1. Either they distrust themselves, being but simple Men, unskilled in the quillets of the Law;
as a Beacon on the top of a hill, open to every eye, and bleak to every wind; themselves, on the contrary, can have very little true information of those abuses and disorders in their Inferiors, which it properly belongeth to them both to punish and reform. If in private Families ▪ which being of a narrow compass, are therefore easily looked into, the Masters commonly be the last that shall hear of what is amiss therein, ( Dedecus ille domus sciet ultimus:
as a Beacon on the top of a hill, open to every eye, and bleak to every wind; themselves, on the contrary, can have very little true information of those Abuses and disorders in their Inferiors, which it properly belongeth to them both to Punish and reform. If in private Families ▪ which being of a narrow compass, Are Therefore Easily looked into, the Masters commonly be the last that shall hear of what is amiss therein, (Dedecus Isle domus sciet Ultimus:
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) how much more then is it improbable in a great Township, in a spacious County, in a vast Kingdom, but that manifold •usances and injuries should escape the knowledg of the most vigilant and conscionable Governors? When both Court, and City, and the whole Empire rang of wanton Livia 's impudent lasciviousness,
) how much more then is it improbable in a great Township, in a spacious County, in a vast Kingdom, but that manifold •usances and injuries should escape the knowledge of the most vigilant and conscionable Governors? When both Court, and city, and the Whole Empire rang of wanton Livia is impudent lasciviousness,
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Principes omnia facilius, quam sua cognoscunt, saith the Historian concerning the one: and the Satyrist concerning the other, Dum res Nota urbi & populo contigat Caesaris aures.
Princes omnia Facilius, quam sua cognoscunt, Says the Historian Concerning the one: and the Satirist Concerning the other, Dum Rest Nota urbi & populo contigat Caesaris aures.
And no doubt but many pious and gracious Princes, many grave and severe Magistrates, are better persuaded of the faithfulness of those Officers they employ under them,
And no doubt but many pious and gracious Princes, many grave and severe Magistrates, Are better persuaded of the faithfulness of those Officers they employ under them,
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9. Now of this Ignorance in Governors and great ones, of the wrongs done to poor Men, there may be rendred sundry particular reasons, which yet all refer to two heads. For poor Men many times when they have a good mind to complain, want a fit opportunity: and many times again having the opportunity, they have no great mind so to do.
9. Now of this Ignorance in Governors and great ones, of the wrongs done to poor Men, there may be rendered sundry particular Reasons, which yet all refer to two Heads. For poor Men many times when they have a good mind to complain, want a fit opportunity: and many times again having the opportunity, they have no great mind so to do.
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For the first, they that do wrong, commonly are Men of power (on the side of their Oppressors there was power, Eccles. 4.) and Men of estate (do not the rich Men oppress you? Jam. 2.) Now Men of power and estate, by reason of their greatness, are fittest to converse with great ones, and Men of place: so that these hear little but what they hear from those; because they have little communication (at leastwise not in any free and familiar manner) with any but such as they are.
For the First, they that do wrong, commonly Are Men of power (on the side of their Oppressors's there was power, Eccles. 4.) and Men of estate (doe not the rich Men oppress you? Jam. 2.) Now Men of power and estate, by reason of their greatness, Are Fittest to converse with great ones, and Men of place: so that these hear little but what they hear from those; Because they have little communication (At leastwise not in any free and familiar manner) with any but such as they Are.
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Whereas meaner Men cannot have the like opportunities, neither can be admitted into the presence of those that are in authority at their own pleasures, to present their grievances to them:
Whereas meaner Men cannot have the like opportunities, neither can be admitted into the presence of those that Are in Authority At their own pleasures, to present their grievances to them:
when he should be quite overwhelmed with multitudes of unmannerly and importunate suitors, and that many times for very trifles, not worth the speaking of.
when he should be quite overwhelmed with Multitudes of unmannerly and importunate Suitors, and that many times for very trifles, not worth the speaking of.
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Which seemeth to me to be one special reason, why there are in well-ordered Common-wealths, set Courts and Circuits appointed for the administration of Iustice: That so,
Which seems to me to be one special reason, why there Are in well-ordered Commonwealths, Set Courts and Circuits appointed for the administration of justice: That so,
nor yet on the other side poor Men that sustain wrong, should be left without remedy, as they must needs be if it were not at some times or other free for them to make their just complaints.
nor yet on the other side poor Men that sustain wrong, should be left without remedy, as they must needs be if it were not At Some times or other free for them to make their just complaints.
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10. But then you would think at such times as these, wherein it is free for any Man that will to signify and to prosecute his grievances, either by open plea in the Court,
10. But then you would think At such times as these, wherein it is free for any Man that will to signify and to prosecute his grievances, either by open plea in the Court,
And therefore as good fit still, think they, as stir in a business, and mar it in the handling. 2. Or perhaps some of their neighbours have told them, what themselves have learned by dear experience, that the Law is both costly and hazardous. There are so many devices to adjourn a hearing, when all things are ready prepared and ripe for it;
And Therefore as good fit still, think they, as stir in a business, and mar it in the handling. 2. Or perhaps Some of their neighbours have told them, what themselves have learned by dear experience, that the Law is both costly and hazardous. There Are so many devices to adjourn a hearing, when all things Are ready prepared and ripe for it;
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to weary out a weak adversary with torturing delays, especially if a poor Man contend with a rich, or a plain-dealing Man with a crafty Companion; (not to mention those fouler Corruptions, suborned Witnesses, packt Iuries, and otherlike Enormities) that they think it better to be quiet, and to bear their pressures and griefs as well as they can,
to weary out a weak adversary with torturing delays, especially if a poor Man contend with a rich, or a plain-dealing Man with a crafty Companion; (not to mention those Fowler Corruptions, suborned Witnesses, packed Juries, and otherlike Enormities) that they think it better to be quiet, and to bear their pressures and griefs as well as they can,
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And therefore if they look for any favour from them hereafter, (and from some persons it must be looked upon as a favour, by those that are not big enough to wrestle with them, that they do them no farther harm ) they must resolve to sit down with the present loss, suffer all, and say nothing.
And Therefore if they look for any favour from them hereafter, (and from Some Persons it must be looked upon as a favour, by those that Are not big enough to wrestle with them, that they do them no farther harm) they must resolve to fit down with the present loss, suffer all, and say nothing.
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than the time would suffer me to present before you) the grieved party often forbeareth to complain. And then the Magistrate being not made acquainted with the business, may justly say, Behold, we knew it not.
than the time would suffer me to present before you) the grieved party often forbeareth to complain. And then the Magistrate being not made acquainted with the business, may justly say, Behold, we knew it not.
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11. And as he may be ignorant in matter of fact, for want of due information; so may he, secondly, be doubtful in point of right, for want of clear and full evidence. Whereof also there may be divers reasons;
11. And as he may be ignorant in matter of fact, for want of due information; so may he, secondly, be doubtful in point of right, for want of clear and full evidence. Whereof also there may be diverse Reasons;
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But if we will speak of things, not after the appearance, but according to truth, and pronounce of them as they are, and not as they seem; may we not much rather invert the Proverb,
But if we will speak of things, not After the appearance, but according to truth, and pronounce of them as they Are, and not as they seem; may we not much rather invert the Proverb,
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when both tales are told, that neither is good? Because there is most-what in every Man's tale a mixture of some falshoods with some truths: whereby it may so happen sometimes, that he which hath in truth the more equity on his side, by the mingling in some easily discoverable falshoods, in telling his tale, may render his cause the more suspicious to him that heareth it, to think the whole tale naught; and he that hath indeed,
when both tales Are told, that neither is good? Because there is mostwhat in every Man's tale a mixture of Some falsehoods with Some truths: whereby it may so happen sometime, that he which hath in truth the more equity on his side, by the mingling in Some Easily discoverable falsehoods, in telling his tale, may render his cause the more suspicious to him that hears it, to think the Whole tale nought; and he that hath indeed,
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and upon the whole matter, the worst cause, may yet, by the weaving in some evident truths, or pregnant probabilities, in the telling of his tale, gain such credit with him that heareth it, that he will be very inclinable to believe the whole tale to be good. Or howsoever, they may be both so equally false, or at least both so equally doubtful; as no one that heareth them, can well tell whether of both to give credit to.
and upon the Whole matter, the worst cause, may yet, by the weaving in Some evident truths, or pregnant probabilities, in the telling of his tale, gain such credit with him that hears it, that he will be very inclinable to believe the Whole tale to be good. Or howsoever, they may be both so equally false, or At least both so equally doubtful; as no one that hears them, can well tell whither of both to give credit to.
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Here were presumptions on both sides, (for why should any Woman challenge another Woman's Child?) but proofs on neither; (for being there were none in the house but they two,
Here were presumptions on both sides, (for why should any Woman challenge Another Woman's Child?) but proofs on neither; (for being there were none in the house but they two,
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Solomon indeed, by that wisdom wherewith God had endowed him in a transcendent measure, found out a means whereby to turn the scales, to unty that hard knot, and to discover the hidden truth. But what could a Iudg, or a Iury, of no more than ordinary wisdom,
Solomon indeed, by that Wisdom wherewith God had endowed him in a transcendent measure, found out a means whereby to turn the scales, to untie that hard knot, and to discover the hidden truth. But what could a Judge, or a Jury, of no more than ordinary Wisdom,
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12. And as first in the Information, so there may be a defect, secondly, in the Proofs. He that hath the better cause in veritate rei, may yet fail in his proofs, and not be able to make it judicially appear that he hath the better cause. In which case the old Axiom holdeth, Idem est non esse & non apparere:
12. And as First in the Information, so there may be a defect, secondly, in the Proofs. He that hath the better cause in veritate rei, may yet fail in his proofs, and not be able to make it judicially appear that he hath the better cause. In which case the old Axiom holds, Idem est non esse & non apparere:
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it is all one, in foro externo, (and as to the determination of a Judg upon the Bench, who is to pronounce secundum allegata & probata; ) for a Man not to have a right, and not to be able to make it appear in a legal way, and by such evidence as is requisite in a judicial proceeding, that he hath such a right. Or he may be out-sworn by the depositions of the witnesses produced on the behalf of the adverse part;
it is all one, in foro externo, (and as to the determination of a Judge upon the Bench, who is to pronounce secundum allegata & Approved;) for a Man not to have a right, and not to be able to make it appear in a Legal Way, and by such evidence as is requisite in a judicial proceeding, that he hath such a right. Or he may be out-sworn by the depositions of the Witnesses produced on the behalf of the adverse part;
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if withal he see the proofs on the other side to fall short? And if in such a case following the evidence in the simplicity of his heart, he gave away an honst Mans right from him to a knave: he is not to be charged with it,
if withal he see the proofs on the other side to fallen short? And if in such a case following the evidence in the simplicity of his heart, he gave away an honst men right from him to a knave: he is not to be charged with it,
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13. Add hereunto, in the third place, the great advantage or disadvantage that may be given to a cause in the pleading, by the artificial insinuations of a powerful Orator. That same flaxanimis Pitho, and Suadae medulla, as some of the old Heathens termed it, that winning and persuasive faculty which dwelleth in the tongues of some men;
13. Add hereunto, in the third place, the great advantage or disadvantage that may be given to a cause in the pleading, by the artificial insinuations of a powerful Orator. That same flaxanimis Pitho, and Suadae medulla, as Some of the old heathens termed it, that winning and persuasive faculty which dwells in the tongues of Some men;
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and to encline them whether way they please, is an excellent endowment of nature, or rather (to speak more properly) an excellent gift of God. Which whosoever hath received, is by so much the more bound to be truly thankful to him that gave it,
and to incline them whither Way they please, is an excellent endowment of nature, or rather (to speak more properly) an excellent gift of God. Which whosoever hath received, is by so much the more bound to be truly thankful to him that gave it,
and to do him the best service he can with it, by how much he is enabled thereby to gain more glory to God, and to do more good to human Society than most of his brethren are.
and to do him the best service he can with it, by how much he is enabled thereby to gain more glory to God, and to do more good to human Society than most of his brothers Are.
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and employ their Talent in that kind for the advancement of justice, the quelling of opression, the repressing and discountenancing of insolency, and the encouraging and protecting of innocency. But what shall I say then of those, be they many or few, that abuse the gracefulness of their elocution ( good speakers, but to ill purposes ) to enchant the ears of an easie Magistrate with the charms of a fluent tongue; or to cast a mist before the eyes of a weak Iury, as Juglers may sport with Country people, to make white seem black, or black seem white; so setting a fair varnish upon a rotten post,
and employ their Talon in that kind for the advancement of Justice, the quelling of oppression, the repressing and discountenancing of insolency, and the encouraging and protecting of innocency. But what shall I say then of those, be they many or few, that abuse the gracefulness of their elocution (good Speakers, but to ill Purposes) to enchant the ears of an easy Magistrate with the charms of a fluent tongue; or to cast a missed before the eyes of a weak Jury, as Jugglers may sport with Country people, to make white seem black, or black seem white; so setting a fair varnish upon a rotten post,
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By which means judgment is perverted, the hands of violence and robbery strengthned, the edge of the sword of justice abated, great offenders acquitted, gracious and vertuous Men molested and injured.
By which means judgement is perverted, the hands of violence and robbery strengthened, the edge of the sword of Justice abated, great offenders acquitted, gracious and virtuous Men molested and injured.
I know not what fitter reward to wish them for their pernicious eloquence, as their best deserved Fee, than to remit them over or what David hath assigned them in Psal. 120. What reward shall be given, or done unto thee, O thou false tongue? Even mighty and sharp arrows, with hot burning coals.
I know not what fitter reward to wish them for their pernicious eloquence, as their best deserved Fee, than to remit them over or what David hath assigned them in Psalm 120. What reward shall be given, or done unto thee, Oh thou false tongue? Even mighty and sharp arrows, with hight burning coals.
I might add to those, how that sometimes by the subtilty and cunning of a sly Commissioner; sometimes by the wilful misprision of a corrupt, or the slip of a negligent, or the oversight of an ignorant Clerk; and by sundry other means (which in regard of their number, and my inexperience, I am not able to recite) it may come to pass, that the light of Truth may be so clouded,
I might add to those, how that sometime by the subtlety and cunning of a sly Commissioner; sometime by the wilful Misprision of a corrupt, or the slip of a negligent, or the oversight of an ignorant Clerk; and by sundry other means (which in regard of their number, and my inexperience, I am not able to recite) it may come to pass, that the Light of Truth may be so clouded,
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and the beams thereof intercepted from the eyes of the most circumspect Magistrate, that he cannot at all times clearly discern the Equity of those Causes that are brought before him.
and the beams thereof intercepted from the eyes of the most circumspect Magistrate, that he cannot At all times clearly discern the Equity of those Causes that Are brought before him.
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A meer private Man, that is not in place of authority, may bemoan his poor brother in the day of his adversity, and give him his best advice (to the measure of his understanding) what to do:
A mere private Man, that is not in place of Authority, may bemoan his poor brother in the day of his adversity, and give him his best Advice (to the measure of his understanding) what to do:
Unless perhaps by mediating for him, as well as he can with that little power or interest he hath either with the Adversary, or with the Magistrate, that they would be good to him.
Unless perhaps by mediating for him, as well as he can with that little power or Interest he hath either with the Adversary, or with the Magistrate, that they would be good to him.
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And that is ordinarily the utmost that such a person can do for his poor friend: for he may not endeavour beyond the warrant of his calling, and the sphere of his power. Nay, he cannot do even that, with any great confidence of success,
And that is ordinarily the utmost that such a person can do for his poor friend: for he may not endeavour beyond the warrant of his calling, and the sphere of his power. Nay, he cannot do even that, with any great confidence of success,
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unless he have some special interest either in the Magistrate, or Adversary: especially if the Adversary be either a faithless, or a fickle, or a captious, or a wilful Man, (as few of those that molest others wrongfully,
unless he have Some special Interest either in the Magistrate, or Adversary: especially if the Adversary be either a faithless, or a fickle, or a captious, or a wilful Man, (as few of those that molest Others wrongfully,
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lest possibly by his intervention he should but provoke the Adversary the more, and then he should by his officiousness do his friend more harm than good.
lest possibly by his intervention he should but provoke the Adversary the more, and then he should by his officiousness do his friend more harm than good.
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15. Not to speak of infinite other impediments, and discouragements, that may frustrate the good desires and endeavours of a meer privateman concerning this duty: let us consider how it is with more publick persons; for they are the Men, upon whom especially I am now to press this duty. Such persons I mean,
15. Not to speak of infinite other impediments, and discouragements, that may frustrate the good Desires and endeavours of a mere privateman Concerning this duty: let us Consider how it is with more public Persons; for they Are the Men, upon whom especially I am now to press this duty. Such Persons I mean,
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as either are indued with publick authority by virtue of their Callings, being seated in the place of Magistracy and Government: or else in regard of the eminency of their condition in the places where they live, have some power among their tenants and neighbours, to sway something with them.
as either Are endued with public Authority by virtue of their Callings, being seated in the place of Magistracy and Government: or Else in regard of the eminency of their condition in the places where they live, have Some power among their tenants and neighbours, to sway something with them.
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Even these also, both the one sort and the other, many may times be destitute of requisite means and abilities, to vindicate those, whom they see and know to be wrongfully oppressed, out of the hands of their Oppressors. Whereof there are, besides divers other, these apparent Reasons.
Even these also, both the one sort and the other, many may times be destitute of requisite means and abilities, to vindicate those, whom they see and know to be wrongfully oppressed, out of the hands of their Oppressors's. Whereof there Are, beside diverse other, these apparent Reasons.
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The Laws of Men are but narrow things in comparison, and must of necessity leave out more than they can take in: God's Commandment only is broad enough to take in all.
The Laws of Men Are but narrow things in comparison, and must of necessity leave out more than they can take in: God's Commandment only is broad enough to take in all.
The unconscionable racking of Rents; the selling of Cattel to poor husbandmen, that have not their mony ready to buy in the Markets, upon a years day for almost double the price;
The unconscionable racking of Rends; the selling of Cattle to poor husbandmen, that have not their money ready to buy in the Markets, upon a Years day for almost double the price;
the underbuying of Commodities far below the worth, for disbursing a little mony before-hand to supply the present necessity of such an one as might very ill afford such a peny-worth, and the like;
the underbuying of Commodities Far below the worth, for disbursing a little money beforehand to supply the present necessity of such an one as might very ill afford such a pennyworth, and the like;
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But the Magistrate, who is to govern according to the established Laws of his Country, must not stretch himself beyond his Rule; but leave those evils that are without the reach of his authority, to the just vengeance of him to whom all vengeance belongeth.
But the Magistrate, who is to govern according to the established Laws of his Country, must not stretch himself beyond his Rule; but leave those evils that Are without the reach of his Authority, to the just vengeance of him to whom all vengeance belongeth.
without leaving a possibility for particular mischiefs to fall, and that right heavily, sometimes upon, and much to the prejudice of some honest well-deserving Men.
without leaving a possibility for particular mischiefs to fallen, and that right heavily, sometime upon, and much to the prejudice of Some honest well-deserving Men.
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Now where a good subject, that meaneth nothing but well, is thus unhappily fallen under the heavy pressure of the Law; ( and that may be any bodies case) a just and compassionate Magistrate may be heartily sorry for him, and if it lie in his power to procure for him from an higher power some mitigation of the Law, he will do his best to effect it.
Now where a good Subject, that means nothing but well, is thus unhappily fallen under the heavy pressure of the Law; (and that may be any bodies case) a just and compassionate Magistrate may be heartily sorry for him, and if it lie in his power to procure for him from an higher power Some mitigation of the Law, he will do his best to Effect it.
and the Laws into contempt, and of opening a wide gap to the exercising of an arbitrary power by the Judge (than which there is scarce imaginable any evil of more mischievous consequence in a Commonwealth ) and to any other mighty inconveniencies.
and the Laws into contempt, and of opening a wide gap to the exercising of an arbitrary power by the Judge (than which there is scarce imaginable any evil of more mischievous consequence in a Commonwealth) and to any other mighty inconveniences.
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That when they are made with as much advised delibertation, and drawn up into a form of words with as much fulness, perspicuity, and caution, as the wisdom of the best heads could possibly contrive;
That when they Are made with as much advised delibertation, and drawn up into a from of words with as much fullness, perspicuity, and caution, as the Wisdom of the best Heads could possibly contrive;
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By which means many times crafty companions are set without the danger, and honest wellmeaning Men put beside the benefit of those Laws, which were really intended for the curbing of the one sort, and protecting of the other;
By which means many times crafty Sodales Are Set without the danger, and honest wellmeaning Men put beside the benefit of those Laws, which were really intended for the curbing of the one sort, and protecting of the other;
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19. These three reasons are taken from the quality of the Laws: I add but a fourth, taken from the condition of the Times. A good Magistrate may have the hap to fall into such evil Times; that if he should attempt to do that service to the publick, by partaking with righteous,
19. These three Reasons Are taken from the quality of the Laws: I add but a fourth, taken from the condition of the Times. A good Magistrate may have the hap to fallen into such evil Times; that if he should attempt to do that service to the public, by partaking with righteous,
if the times were better, he should not only be sure to lose his labour, but be in danger also to lose his place, by striving against the current to no purpose.
if the times were better, he should not only be sure to loose his labour, but be in danger also to loose his place, by striving against the current to no purpose.
But is not this to teach the Magistrate to temporize? or may be slug in his office, or desert his bounden duty, for fear of Bugbears, or by pretending there is a Lyon in the way? Nothing less.
But is not this to teach the Magistrate to temporize? or may be slug in his office, or desert his bounden duty, for Fear of Bugbears, or by pretending there is a lion in the Way? Nothing less.
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God forbid any Man that occupieth the place of the Lords Messenger should utter a syllable of encouragement to any Magistrate, to make himself a slave to the Times; either by running with a multitude to do any evil action for the winning of their favour,
God forbid any Man that occupieth the place of the lords Messenger should utter a syllable of encouragement to any Magistrate, to make himself a slave to the Times; either by running with a multitude to do any evil actium for the winning of their favour,
It is a point of Christian wisdom for a Magistrate, or any other Man, if the Lord cast him upon evil times, to yield to the sway of the times so far (provided ever that it be done without sin ) as not wilfully to deprive himself of the power and opportunities of doing the good he can, by striving unseasonably to do more good than he can.
It is a point of Christian Wisdom for a Magistrate, or any other Man, if the Lord cast him upon evil times, to yield to the sway of the times so Far (provided ever that it be done without since) as not wilfully to deprive himself of the power and opportunities of doing the good he can, by striving unseasonably to do more good than he can.
22. To see the manifold oppressions that are done under the Sun even in the best times, (Solomon 's Reign was a time blessed with peace and plenty; yet did he complain of the oppressions of the poor in his days,
22. To see the manifold oppressions that Are done under the Sun even in the best times, (Solomon is Reign was a time blessed with peace and plenty; yet did he complain of the oppressions of the poor in his days,
But for exercising the offices of such ( affirmative) precepts, there must be a due consideration had of the end, and of all requisite Circumstances, to be laid together one against another in the ballance of prudence: and according to the exigence thereof, the duty is for that time to be either performed or omitted. Solomon telleth us, Eccles. 3. that there is a time for every thing;
But for exercising the Offices of such (affirmative) Precepts, there must be a due consideration had of the end, and of all requisite circumstances, to be laid together one against Another in the balance of prudence: and according to the exigence thereof, the duty is for that time to be either performed or omitted. Solomon Telleth us, Eccles. 3. that there is a time for every thing;
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21. Now seeing that by so many several ways, as these which I have already mentioned, most of which do frequently happen (besides infinite more which may happen, according to the infinite variety of particular occurrents) Magistrates and others may be excused for not helping those to right that suffer wrong: it should make us all very watchful over our speeches, and sparing in our censures, (wherein yet for the most part we take to our selves a marvellous Liberty, a great deal more than becometh us) concerning the actions and dealings of our Governours. It is no wonder to hear light-headed people,
21. Now seeing that by so many several ways, as these which I have already mentioned, most of which do frequently happen (beside infinite more which may happen, according to the infinite variety of particular occurrents) Magistrates and Others may be excused for not helping those to right that suffer wrong: it should make us all very watchful over our Speeches, and sparing in our censures, (wherein yet for the most part we take to our selves a marvellous Liberty, a great deal more than Becometh us) Concerning the actions and dealings of our Governors. It is no wonder to hear lightheaded people,
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Nor is it a new thing, to see such men, as by their own unconscionable dealings help to make the times as bad as they are, to set their mouths wide open in bitter invectives against their betters, and to be evermore declaiming against the iniquites of the times. But it grieveth my very soul,
Nor is it a new thing, to see such men, as by their own unconscionable dealings help to make the times as bad as they Are, to Set their mouths wide open in bitter invectives against their betters, and to be evermore declaiming against the iniquities of the times. But it Grieveth my very soul,
and to be so far transported beyond the bounds of sobriety and duty, as to speak their pleasure of those that are in place either of supreme, or of high (though subordinate) authority: as if all were naught;
and to be so Far transported beyond the bounds of sobriety and duty, as to speak their pleasure of those that Are in place either of supreme, or of high (though subordinate) Authority: as if all were nought;
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but for all that large measure both of power and wisdom wherewith God had endowed him, he could not remedy all) will stir up in every Man that hath any holy warmth in him, a just indignation there-against.
but for all that large measure both of power and Wisdom wherewith God had endowed him, he could not remedy all) will stir up in every Man that hath any holy warmth in him, a just Indignation thereagainst.
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But commonly (such is our selfishness ) we are most fiery, when the mischief lighteth upon our selves, or upon those that stand in some near relation to us.
But commonly (such is our selfishness) we Are most fiery, when the mischief lights upon our selves, or upon those that stand in Some near Relation to us.
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but, heightned through the violence of the perturbation, to the distemper of Fury. Which maketh me now and then to think of those words of Solomon: which perhaps have another meaning,
but, heightened through the violence of the perturbation, to the distemper of Fury. Which makes me now and then to think of those words of Solomon: which perhaps have Another meaning,
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For as a Man, who whilst he was master of his reason was quiet and companiable, fallen afterwards raging mad, raileth, and striketh, and flingeth stones about him, sparing none that cometh within his reach, be he never so good: little otherwise doth a wise-Man mis-behave himself (in his language) towards his betters, when he is but a little,
For as a Man, who while he was master of his reason was quiet and companiable, fallen afterwards raging mad, rails, and striketh, and flingeth stones about him, sparing none that comes within his reach, be he never so good: little otherwise does a wise-Man misbehave himself (in his language) towards his betters, when he is but a little,
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Least of all to sinite Princes for Equity, and to cry out upon them as Men that make no conscience of the discharge of their duty in that their high calling, so long as they are careful in the generality to promote the execution of justice within their territories:
Least of all to Finite Princes for Equity, and to cry out upon them as Men that make no conscience of the discharge of their duty in that their high calling, so long as they Are careful in the generality to promote the execution of Justice within their territories:
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only for suffering those evils, which they cannot so easily remedy as we can observe; and for not doing that good, which is not altogether in their power to do.
only for suffering those evils, which they cannot so Easily remedy as we can observe; and for not doing that good, which is not altogether in their power to do.
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So long as God is pleased to suffer noisom corruptions to remain in the hearts of the best, and strong lusts to reign in the hearts of the most; (which will be so long as the world lasteth:) it cannot be but oftentimes offences will come, disorders and abuses will grow, right will be overborn by might, the plain-dealing will become a prey to the crafty, wrongs and indignities will be offered;
So long as God is pleased to suffer noisome corruptions to remain in the hearts of the best, and strong Lustiest to Reign in the hearts of the most; (which will be so long as the world lasteth:) it cannot be but oftentimes offences will come, disorders and Abuses will grow, right will be overborne by might, the plain-dealing will become a prey to the crafty, wrongs and indignities will be offered;
and yet are exposed to censure and obloquy, as if they did nothing because they do not that which never yet any mortal Man clould do, in suppressing all opressions. It is thy duty, whatsoever actions of theirs may be capable of a just excuse, or of a fair interpretation, to allow it them:
and yet Are exposed to censure and obloquy, as if they did nothing Because they do not that which never yet any Mortal Man cloud do, in suppressing all oppressions. It is thy duty, whatsoever actions of theirs may be capable of a just excuse, or of a fair Interpretation, to allow it them:
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whether they say it truly or untruly, what is that to thee? The judgment of that, I find in my Text referred to God, and to their own hearts, but no where to thee. Thou must take it for a good excuse however, and rest content therewithal.
whither they say it truly or untruly, what is that to thee? The judgement of that, I find in my Text referred to God, and to their own hearts, but no where to thee. Thou must take it for a good excuse however, and rest content therewithal.
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25. Secondly. It may be some comfort to the soul of every godly Man and Magistrate, amidst all the oppressions and disorders that are done or suffered in the Land without redress;
25. Secondly. It may be Some Comfort to the soul of every godly Man and Magistrate, amid all the oppressions and disorders that Are done or suffered in the Land without redress;
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that God will admit that his just excuse. God is not (and happy it is for us that he is not) so hard in his righteous judgments, as we are too often in our rash censures. He looketh not to reap where he hath not sown: nor will he demand an account of a talent where none was disbursed, nor require of any Man above the proportion of that power wherewith he hath entrusted him;
that God will admit that his just excuse. God is not (and happy it is for us that he is not) so hard in his righteous Judgments, as we Are too often in our rash censures. He looks not to reap where he hath not sown: nor will he demand an account of a talon where none was disbursed, nor require of any Man above the proportion of that power wherewith he hath Entrusted him;
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If there be but a willing mind, and a faithful endeavour, according to power, and as occasions serve, to do his duty chearfully in this, or any other kind;
If there be but a willing mind, and a faithful endeavour, according to power, and as occasions serve, to do his duty cheerfully in this, or any other kind;
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and bent himself with all his strength to deliver them out of their oppressions and troubles; although he hath not been able to accomplish it to the full of his desires;
and bent himself with all his strength to deliver them out of their oppressions and Troubles; although he hath not been able to accomplish it to the full of his Desires;
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and that which is not done shall never be laid to his charge. Only, that he do not flatter himself with a false comfort: let him be well assured first, that his Excuse will hold water,
and that which is not done shall never be laid to his charge. Only, that he do not flatter himself with a false Comfort: let him be well assured First, that his Excuse will hold water,
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among so many offences as are in the world, we should have much ado to find an offender. Those Men that are almost ever behind with their work, are yet seldom to seek for an excuse. The disease is Epidemical; I may say, Oecumenical too.
among so many offences as Are in the world, we should have much ado to find an offender. Those Men that Are almost ever behind with their work, Are yet seldom to seek for an excuse. The disease is Epidemical; I may say, Ecumenical too.
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and maketh it up five thousand. Every one of us hath the wardrobe of his heart plentifully furnished with these cloaks; even beyond what the Poet could feign of him:
and makes it up five thousand. Every one of us hath the wardrobe of his heart plentifully furnished with these cloaks; even beyond what the Poet could feign of him:
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We have it by kind, derived in a perpetual line of succession from the loins of our first Parents. As Adam and Eve were not without their excuse, ( The woman gave me; and, The Serpent beguiled me ) so neither was bloody Cain, their first-born, without his, ( Am I my brothers keeper? ) Nor disobedient Saul without his, ( The people took of the chief things to sacrifice to the Lord:
We have it by kind, derived in a perpetual line of succession from the loins of our First Parents. As Adam and Eve were not without their excuse, (The woman gave me; and, The Serpent beguiled me) so neither was bloody Cain, their firstborn, without his, (Am I my Brother's keeper?) Nor disobedient Saul without his, (The people took of the chief things to sacrifice to the Lord:
even then when the last sentence is ready to be pronounced upon them, ( Lord, we never saw thee hungry, or thirsty, &c.) From Adam the first sinner, who was then presently turned out of Paradise, unto the last damned wretches, who shall be then presently turned into hell: no sinful Man but hath at some time or other bewrayed the leaven of his natural hypocrisie, by excusing his transgressions.
even then when the last sentence is ready to be pronounced upon them, (Lord, we never saw thee hungry, or thirsty, etc.) From Adam the First sinner, who was then presently turned out of Paradise, unto the last damned wretches, who shall be then presently turned into hell: no sinful Man but hath At Some time or other bewrayed the leaven of his natural hypocrisy, by excusing his transgressions.
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that it may be said of all mankind, what is written of the guests that were bidden to the great Supper, Luke 14. They all began with one consent to make excuses.
that it may be said of all mankind, what is written of the guests that were bidden to the great Supper, Lycia 14. They all began with one consent to make excuses.
27. The true Reason whereof is, that wretched pride, vain-glory, and hypocrisie, (from which we had all need to pray, Good Lord deliver us ) which cleaveth so fast and inseparably to our corrupt natures. Whence it is, that many Men, who pass so little for their consciences, yet stand so much upon their credit: As Saul, who using no diligence to regain the favour of God, was yet very solicitous, that his honour might be preserved in the opinion of the people. Indeed, we are neither careful to do well, nor willing to hear ill: Loth are we to leave our sins;
27. The true Reason whereof is, that wretched pride, vainglory, and hypocrisy, (from which we had all need to pray, Good Lord deliver us) which cleaveth so fast and inseparably to our corrupt nature's. Whence it is, that many Men, who pass so little for their Consciences, yet stand so much upon their credit: As Saul, who using no diligence to regain the favour of God, was yet very solicitous, that his honour might be preserved in the opinion of the people. Indeed, we Are neither careful to do well, nor willing to hear ill: Loath Are we to leave our Sins;
Our Saviour speaketh of the Pharises cloak of hypocrisie; and St. Paul of a cloak of covetousness; and St. Peter of a cloak of maliciousness. They write of Lucullus, that out of his private wardrobe he furnished the Praetor (his friend) for the adorning of a popular Shew with more than two hundred Cloaks. Horace playeth the Poet,
Our Saviour speaks of the Pharisees cloak of hypocrisy; and Saint Paul of a cloak of covetousness; and Saint Peter of a cloak of maliciousness. They write of Lucullus, that out of his private wardrobe he furnished the Praetor (his friend) for the adorning of a popular Show with more than two hundred Cloaks. Horace plays the Poet,
But as old Bartimaeus cast away his Cloak to follow Christ: so must we, if we will be Christ's Disciples, cast away from about us all these cloaks of vain pretensions and excuses. But that we shall never do to purpose,
But as old Bartimaeus cast away his Cloak to follow christ: so must we, if we will be Christ's Disciples, cast away from about us all these cloaks of vain pretensions and excuses. But that we shall never do to purpose,
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28. But the more apt we are by nature to justifie our selves by causeless excuses: the greater ought to be the care of every good man (the only use I shall now make of this point) to examine the truth and the weight of those excuses which he pretendeth in his own defence.
28. But the more apt we Are by nature to justify our selves by causeless excuses: the greater ought to be the care of every good man (the only use I shall now make of this point) to examine the truth and the weight of those excuses which he pretendeth in his own defence.
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Whether they have justae excusationis instar, and will bear a good and sufficient plea: or be but rather shifts, devised to serve a present turn, more for outward shew, than real satisfaction within. Which is that judicium cordis, the judgment of the heart, whereunto Solomon, as I told you, referreth over this pretention ( Behold we knew it not ) to receive its first and most immediate trial.
Whither they have Justae excusationis instar, and will bear a good and sufficient plea: or be but rather shifts, devised to serve a present turn, more for outward show, than real satisfaction within. Which is that judicium Cordis, the judgement of the heart, whereunto Solomon, as I told you, Refers over this pretention (Behold we knew it not) to receive its First and most immediate trial.
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First, Whether he hath been willing (so far as his leisure amidst the throng of other his weighty imployments would permit) to receive the petitions, and with patience to hear the complaints of those poor Men, that have fled to him as to a Sanctuary for refuge and succour? Iob professeth himself to have been a father to the poor:
First, Whither he hath been willing (so Far as his leisure amid the throng of other his weighty employments would permit) to receive the petitions, and with patience to hear the complaints of those poor Men, that have fled to him as to a Sanctuary for refuge and succour? Job Professes himself to have been a father to the poor:
or the love of ease, or for whatsoever other respect, when he might have liesture to give them audience, (if he were so minded) and to take notice of their grievances; cannot justly excuse himself, by pleading, Behold, we knew it not. But I must hasten.
or the love of ease, or for whatsoever other respect, when he might have liesture to give them audience, (if he were so minded) and to take notice of their grievances; cannot justly excuse himself, by pleading, Behold, we knew it not. But I must hasten.
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Let him consider, secondly, Whether he have kept his ear, and his affection equally free to both parties, without suffering himself to be possessed with prejudices against, or to be carried away with favourable inclinations towards, the one side more than the other.
Let him Consider, secondly, Whither he have kept his ear, and his affection equally free to both parties, without suffering himself to be possessed with prejudices against, or to be carried away with favourable inclinations towards, the one side more than the other.
He is too little a judge, that is too much either a friend, or an enemy. Thirdly, Whether he hath used all requisite diligence, patience, and wisdom in the examination of those causes that have been brought before him,
He is too little a judge, that is too much either a friend, or an enemy. Thirdly, Whither he hath used all requisite diligence, patience, and Wisdom in the examination of those Causes that have been brought before him,
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for the better finding out of the truth, (as Iob searched out the cause which he knew not ) without shuffling over business in posthaste; not caring which way causes go,
for the better finding out of the truth, (as Job searched out the cause which he knew not) without shuffling over business in posthaste; not caring which Way Causes go,
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Fourthly, Whether he hath indeed endeavoured to his power to repress or discountenance those that do ill offices in any kind, tending to the perverting of justice:
Fourthly, Whither he hath indeed endeavoured to his power to repress or discountenance those that do ill Offices in any kind, tending to the perverting of Justice:
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Those that abet contentious persons, by opening their mouths in their behalf in evil causes; Those that devise new shifts to elude good Laws. Lastly, whether he hath gone on stoutly in a righteous way, to break the jaw-bones of the Lyons in their mouths, and to pluck the spoil from between their teeth, by delivering them that were ready to be slain, or destinated to utter undoing by their powerful oppressors: without fearing the faces of Men,
Those that abet contentious Persons, by opening their mouths in their behalf in evil Causes; Those that devise new shifts to elude good Laws. Lastly, whither he hath gone on stoutly in a righteous Way, to break the jawbones of the Lyons in their mouths, and to pluck the spoil from between their teeth, by delivering them that were ready to be slave, or destinated to utter undoing by their powerful Oppressors's: without fearing the faces of Men,
or fainting in the day of their brothers adversity. He that hath done all this in a good mediocrity, so far as his understanding upon power would serve,
or fainting in the day of their Brother's adversity. He that hath done all this in a good mediocrity, so Far as his understanding upon power would serve,
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This is our rejoycing, the testimony of our Conscience, saith St. Paul. The approbation of Men may give some accession to the rejoycing, (the other being first supposed) but the main of it lieth in the testimony of the Conscience. This is the biggest Tribunal under Heaven: but not absolutely the highest:
This is our rejoicing, the testimony of our Conscience, Says Saint Paul. The approbation of Men may give Some accession to the rejoicing, (the other being First supposed) but the main of it lies in the testimony of the Conscience. This is the biggest Tribunal under Heaven: but not absolutely the highest:
yet durst not think it safe for him to rest here, but appealeth from it to a higher Court, and to the judgment of the great God, 1 Cor. 4. It was a very small thing with him to be judged of man's judgment. So long as he knew nothing by himself, so long as his own heart condemned him not, he passed not much for the censures of Men. Yet durst not justifie himself upon the acquittal of his own heart.
yet durst not think it safe for him to rest Here, but appealeth from it to a higher Court, and to the judgement of the great God, 1 Cor. 4. It was a very small thing with him to be judged of Man's judgement. So long as he knew nothing by himself, so long as his own heart condemned him not, he passed not much for the censures of Men. Yet durst not justify himself upon the acquittal of his own heart.
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Solomon remitteth us over, for the trial of our pretended excuses, from our mouths to our hearts; and from our hearts unto God. If thou sayest, Behold, we knew it not:
Solomon remitteth us over, for the trial of our pretended excuses, from our mouths to our hearts; and from our hearts unto God. If thou Sayest, Behold, we knew it not:
doth not he that pondereth the heart, consider it? &c. As if he had said, No matter for the words: look to thy heart. If thou pretendest one thing without,
does not he that pondereth the heart, Consider it? etc. As if he had said, No matter for the words: look to thy heart. If thou pretendest one thing without,
Thou hast not a just ballance, wherein to weigh and to ponder thy own heart. That must be left therefore wholly to the Lord, who alone can do it perfectly;
Thou hast not a just balance, wherein to weigh and to ponder thy own heart. That must be left Therefore wholly to the Lord, who alone can do it perfectly;
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and to whose judgment alone every man shall finally stand or fall; and if he deserve to fall, all his vain excuses shall not be able to hold him up.
and to whose judgement alone every man shall finally stand or fallen; and if he deserve to fallen, all his vain excuses shall not be able to hold him up.
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31. Which of how little avail they are in his sight, let us see in some few examples. What gained Adam by his thin fig-leaves, and thinner Apology? St. Bernard thinketh his latter sin in excusing, was in some respects rather greater than his first sin in eating. I dare not say so:
31. Which of how little avail they Are in his sighed, let us see in Some few Examples. What gained Adam by his thin Fig leaves, and thinner Apology? Saint Bernard Thinketh his latter since in excusing, was in Some respects rather greater than his First since in eating. I Dare not say so:
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All he could do or say, could neither hide his nakedness, or hold him in Paradise. And was not Cain condemned to be a perpetual runagate, for all his excuse? And Saul cast both out of Gods favour and the Kingdom, for all his? And so of all the rest.
All he could do or say, could neither hide his nakedness, or hold him in Paradise. And was not Cain condemned to be a perpetual runagate, for all his excuse? And Saul cast both out of God's favour and the Kingdom, for all his? And so of all the rest.
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32. If it were with Almighty God, as it is with Men, we might conceive some hope, or possibility at least, that a meer pretended excuse might be of some use to us. 1. Possibly, he might take it as it is,
32. If it were with Almighty God, as it is with Men, we might conceive Some hope, or possibility At least, that a mere pretended excuse might be of Some use to us. 1. Possibly, he might take it as it is,
and yet let it go unpunished. But the Text here assureth us, that it is quite otherwise with him, in each of these respects. 1. The Lord will both search it out:
and yet let it go unpunished. But the Text Here assureth us, that it is quite otherwise with him, in each of these respects. 1. The Lord will both search it out:
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for doth not he that pondereth the heart, consider it? And find it out: 2. for he that keepeth thy soul, doth not he know it? And punish it: 3. for shall not he render to every Man according to his works? Each of which interrogations virtually contain a several reason of the point:
for does not he that pondereth the heart, Consider it? And find it out: 2. for he that Keepeth thy soul, does not he know it? And Punish it: 3. for shall not he render to every Man according to his works? Each of which interrogations virtually contain a several reason of the point:
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33. First, They will not avail us, because they cannot escape his search. Doth not he that pondereth the heart, consider it? Men are credulous and inconsiderate both ways:
33. First, They will not avail us, Because they cannot escape his search. Does not he that pondereth the heart, Consider it? Men Are credulous and inconsiderate both ways:
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easily induced by a credible accusation, to condemn the innocent; and as easily by a credible Apology, to accquit an offender. But the righteous Lord evermore taketh the matter into his due consideration, and pondereth every thing diligently, (for in such-like Phrases the Scriptures, fitted to our capacities, speak of him:) before he proceed to give sentence.
Easily induced by a credible accusation, to condemn the innocent; and as Easily by a credible Apology, to acquit an offender. But the righteous Lord evermore Takes the matter into his due consideration, and pondereth every thing diligently, (for in suchlike Phrases the Scriptures, fitted to our capacities, speak of him:) before he proceed to give sentence.
If the cry of the sins of Sodom be grievous, and call importunately upon him for vengeance: yet before he will powr it down upon them in fire and brimstone, he will pause upon it (as it were) a little first;
If the cry of the Sins of Sodom be grievous, and call importunately upon him for vengeance: yet before he will power it down upon them in fire and brimstone, he will pause upon it (as it were) a little First;
And as he will not take an accusation to the condemning, so neither will he take an excuse to the acquitting of any Person, without sifting it well first,
And as he will not take an accusation to the condemning, so neither will he take an excuse to the acquitting of any Person, without sifting it well First,
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In which search he is most exact and punctual ▪ For he entereth into the reins and kidneys, and pierceth even to the dividing a••nder of the joints and marrow;
In which search he is most exact and punctual ▪ For he entereth into the reins and kidneys, and pierces even to the dividing a••nder of the Joints and marrow;
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and prieth into the most secret inwards, and that with a most curious eye, till he discern the most close and hidden thoughts and intents of the heart.
and prieth into the most secret inward, and that with a most curious eye, till he discern the most close and hidden thoughts and intents of the heart.
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And to make sure work, that nothing may escape his search, by lurking unspied in some remote corner or dark cranny of the heart, he taketh a light with him;
And to make sure work, that nothing may escape his search, by lurking unspied in Some remote corner or dark cranny of the heart, he Takes a Light with him;
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this very phrase used in the Text of pondering the heart, and that other like it in Prov. 16. of weighing the spirits, if there were no other, would sufficiently shew forth the exactness of his proceedings in this trial.
this very phrase used in the Text of pondering the heart, and that other like it in Curae 16. of weighing the spirits, if there were no other, would sufficiently show forth the exactness of his proceedings in this trial.
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34. Secondly. Vain excuses will not help us, because the vanity of them cannot scape his knowledg. [ He that keepeth thy soul, doth not he know it? ] Men are easily deluded with false shews, because they cannot always spy the falseness and emptiness of them:
34. Secondly. Vain excuses will not help us, Because the vanity of them cannot escape his knowledge. [ He that Keepeth thy soul, does not he know it? ] Men Are Easily deluded with false shows, Because they cannot always spy the falseness and emptiness of them:
because Men have nothing to judg by but the outward appearance; and that can let them in but a very little way into the heart. So that what the Preacher saith, Eccl. 8. in respect of other things, holdeth no less in respect of the sincerity of Mens hearts, and likewise of their speeches and allegations; Tho a Man labour to seek it out,
Because Men have nothing to judge by but the outward appearance; and that can let them in but a very little Way into the heart. So that what the Preacher Says, Ecclesiastes 8. in respect of other things, holds no less in respect of the sincerity of Men's hearts, and likewise of their Speeches and allegations; Though a Man labour to seek it out,
Only the Lord, in whose hands, and before whose eyes our hearts and all our ways are, he that keepeth our souls, as it is here, ( Servat and observat too, the word may import either) he spieth out all our paths, and observeth all our haltings.
Only the Lord, in whose hands, and before whose eyes our hearts and all our ways Are, he that Keepeth our Souls, as it is Here, (Servant and Observation too, the word may import either) he spieth out all our paths, and observeth all our haltings.
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for shall not he render to every Man according to his works? Men are sometimes swayed with partial affections, to connive at such things as they might redress, if they were so disposed; and are content to take any sorry excuse for a sufficient answer, when it is so thin and transparent, that they cannot chuse but see quite through it;
for shall not he render to every Man according to his works? Men Are sometime swayed with partial affections, to connive At such things as they might redress, if they were so disposed; and Are content to take any sorry excuse for a sufficient answer, when it is so thin and transparent, that they cannot choose but see quite through it;
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and punisheth it wheresoever he findeth it, with severe chastisements in his own dearest servants and children; but with fiery vengeance and fury poured out upon his Adversaries. Where he enjoineth a duty, he looketh for obedience; and therefore where the duty is unperformed, the disobedience is sure to be punished, let the offender pretend and alledge never so largely to excuse it.
and Punisheth it wheresoever he finds it, with severe chastisements in his own dearest Servants and children; but with fiery vengeance and fury poured out upon his Adversaries. Where he enjoins a duty, he looks for Obedience; and Therefore where the duty is unperformed, the disobedience is sure to be punished, let the offender pretend and allege never so largely to excuse it.
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Quid verba audiam, factacum videam? It is the work he looketh at in all his retributions: and where the work is not done, vain words will not ward off the blows that are to be inflicted for the neglect; nor any whit lessen them, either in their number or weight. Will they not rather provoke the Lord in his just indignation, to lay on both more and heavier strokes? For where a Duty is ill neglected, and the neglect ill excused, the Offender deserveth to be doubly punished; once for the omission of the Duty, and once more for the vanity of the Excuse.
Quid verba audiam, factacum videam? It is the work he looks At in all his retributions: and where the work is not done, vain words will not ward off the blows that Are to be inflicted for the neglect; nor any whit lessen them, either in their number or weight. Will they not rather provoke the Lord in his just Indignation, to lay on both more and Heavier Strokes? For where a Duty is ill neglected, and the neglect ill excused, the Offender deserveth to be doubly punished; once for the omission of the Duty, and once more for the vanity of the Excuse.
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36. Let me beseech you therefore (dearly beloved brethren) for the love of God, and your own safety, to deal clearly and impartially betwixt God and your own Souls in this Affair, without shuffling or dawbing;
36. Let me beseech you Therefore (dearly Beloved brothers) for the love of God, and your own safety, to deal clearly and impartially betwixt God and your own Souls in this Affair, without shuffling or daubing;
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Remember that they that trust to lying vanities (and false pretences are no better) forsake their own mercy. And that feigned excuses are but as a staff of Reed; a very weak stay for a heavy body to trust to for support:
remember that they that trust to lying vanities (and false pretences Are no better) forsake their own mercy. And that feigned excuses Are but as a staff of Reed; a very weak stay for a heavy body to trust to for support:
or of your particular Vocations, whatever they be, with all diligence and godly wisdom, that you may be able to stand before the Iudgment-seat of the great God with comfort;
or of your particular Vocations, whatever they be, with all diligence and godly Wisdom, that you may be able to stand before the Judgment seat of the great God with Comfort;
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but sincere) desires and endeavours in Christ, not fear to put your selves upon the trial; each of you in the words of holy David, Psal. 139. Try me, O God,
but sincere) Desires and endeavours in christ, not Fear to put your selves upon the trial; each of you in the words of holy David, Psalm 139. Try me, Oh God,
Which great Mercy, the Lord of his infinite goodness vouchsafe unto us all, for his dear Son's sake, Iesus Christ our blessed Saviour. To whom, &c. AD MAGISTRATUM. The Third Sermon.
Which great Mercy, the Lord of his infinite Goodness vouchsafe unto us all, for his dear Son's sake, Iesus christ our blessed Saviour. To whom, etc. AD MAGISTRATUM. The Third Sermon.
At the Assizes at Notingham, in the Year 1634. at the Request of ROBERT MELLISH Esq then High-Sheriff of that County. 1 Sam. 12. 3. Behold, here I am, witness against me before the Lord, and before his Anointed:
At the Assizes At Nottingham, in the Year 1634. At the Request of ROBERT MELLISH Esq then High-Sheriff of that County. 1 Sam. 12. 3. Behold, Here I am, witness against me before the Lord, and before his Anointed:
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Whose Oxe have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? And I will restore it you.
Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? And I will restore it you.
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1. ABold and just challenge of an old Iudg, made before all the People, upon his resignal of the Government into the hands of a new King. Samuel was the Man. Who, having continued (whilst Eli lived ) in the Service of the Tabernacle,
1. ABold and just challenge of an old Judge, made before all the People, upon his resignal of the Government into the hands of a new King. Samuel was the Man. Who, having continued (while Eli lived) in the Service of the Tabernacle,
in the exercise of Publick Iudicature. For that phanatical Opinion, which hath possessed some in these later times, That no Ecclesiastical Person might lawfully exercise any Secular Power, was in those days unheard of in the World.
in the exercise of Public Judicature. For that fanatical Opinion, which hath possessed Some in these later times, That no Ecclesiastical Person might lawfully exercise any Secular Power, was in those days unheard of in the World.
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And we find not, that either the People made any question at all, or that themselves made any scruple at all, of the lawfulness of those concurrent Powers. Samuel was now (as it is collected by those that have travelled in the Chronology ) aged about five and thirty Years,
And we find not, that either the People made any question At all, or that themselves made any scruple At all, of the lawfulness of those concurrent Powers. Samuel was now (as it is collected by those that have traveled in the Chronology) aged about five and thirty years,
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and so in his full strength, when he was first Iudg: Which so long as it continued in any measure, he little respected his own case in comparison of the common Good; but took his yearly Circuits about the Country, keeping Courts in the most convenient places abroad;
and so in his full strength, when he was First Judge: Which so long as it continued in any measure, he little respected his own case in comparison of the Common Good; but took his yearly Circuits about the Country, keeping Courts in the most convenient places abroad;
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He therefore maketh them Iudges in Israel, in hope that they would frame themselves by his example to judg the people with such-like diligence and uprightness as himself had done.
He Therefore makes them Judges in Israel, in hope that they would frame themselves by his Exampl to judge the people with suchlike diligence and uprightness as himself had done.
Their care was not to advance Iustice, but to fill their own Coffers; which made them soon to turn aside after lucre, to take bribes, and to pervert judgment.
Their care was not to advance justice, but to fill their own Coffers; which made them soon to turn aside After lucre, to take Bribes, and to pervert judgement.
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This fell out right for the Elders of Israel, who now had (by their miscarriage) a fair opportunity opened, to move at length for that they had long thirsted after, viz. the change of the Government.
This fell out right for the Elders of Israel, who now had (by their miscarriage) a fair opportunity opened, to move At length for that they had long thirsted After, viz. the change of the Government.
They gather themselves therefore together, that the cry might be the fuller; and to Ramah they come to Samuel, with many complaints and alledgments in their mouths.
They gather themselves Therefore together, that the cry might be the fuller; and to Ramah they come to Samuel, with many complaints and alledgments in their mouths.
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3. And within a while he made good his promise. The Lord had designed Saul to be their King, and had secretly revealed the same to Samuel. Who did also, by God's appointment,
3. And within a while he made good his promise. The Lord had designed Saul to be their King, and had secretly revealed the same to Samuel. Who did also, by God's appointment,
and after in a full Assembly of the people at Mispeth, evidenced him to be the Man whom God had chosen, by the determination of a Lot. Whereupon the most part of the people accepted Saul for their King elect; testifying their acceptance by their joyful acclamations, and by sending him Presents. Yet did not Saul then immediatly enter upon his full Regalities, (whether by reason of some contradiction made to his Election, or for whatsoever other cause) but that Samuel still continued in the Government; till upon occasion of the Ammonites invading the Land,
and After in a full Assembly of the people At Mispeth, evidenced him to be the Man whom God had chosen, by the determination of a Lot. Whereupon the most part of the people accepted Saul for their King elect; testifying their acceptance by their joyful acclamations, and by sending him Presents. Yet did not Saul then immediately enter upon his full Regalities, (whither by reason of Some contradiction made to his Election, or for whatsoever other cause) but that Samuel still continued in the Government; till upon occasion of the Ammonites invading the Land,
and laying siege against Iabesh Gilead, Saul made such proof of his valour by relieving the Town, and destroying the enemy, that no Man had the forehead to oppose against him any more.
and laying siege against Jabesh Gilead, Saul made such proof of his valour by relieving the Town, and destroying the enemy, that no Man had the forehead to oppose against him any more.
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Samuel therefore took the hint of that Victory to establish Saul compleatly in the Kingdom, by calling the people to Gilgal, where the Tabernacle then was;
Samuel Therefore took the hint of that Victory to establish Saul completely in the Kingdom, by calling the people to Gilgal, where the Tabernacle then was;
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where he once more anointed Saul before the Lord, and in a full Congregation, investing him into the Kingdom with great solemnity, Sacrifices of Peace-offerings, and all manner of rejoycings.
where he once more anointed Saul before the Lord, and in a full Congregation, investing him into the Kingdom with great solemnity, Sacrifices of Peace-offerings, and all manner of rejoicings.
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4. Now had the people, according to their desire, a King; and now was Samuel, who had long governed in chief, again become a private Man. Yet was he still the Lord's Prophet: and by virtue of that Calling, took himself bound to make the people sensible of the greatness of their sin, in being so forward to ask a King, before they had first asked to know the Lord's pleasure therein.
4. Now had the people, according to their desire, a King; and now was Samuel, who had long governed in chief, again become a private Man. Yet was he still the Lord's Prophet: and by virtue of that Calling, took himself bound to make the people sensible of the greatness of their since, in being so forward to ask a King, before they had First asked to know the Lord's pleasure therein.
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The Matter of it, (to wit, the thing whereof he would clear himself) is set down, first, in general terms: that he had not wrongfully taken to himself that which was anothers, [ Whose Oxe have I taken? or whose Ass have I taken? ] And then more particularly, by a perfect enumeration of the several species or kinds thereof:
The Matter of it, (to wit, the thing whereof he would clear himself) is Set down, First, in general terms: that he had not wrongfully taken to himself that which was another's, [ Whose Ox have I taken? or whose Ass have I taken? ] And then more particularly, by a perfect enumeration of the several species or Kinds thereof:
If without the parties consent, then either by cunning or violence, fraud or oppression, over-reaching another by wit, or over-bearing him by might. If with the parties consent, then it is by contracting with him for some Fee, Reward, or Gratification.
If without the parties consent, then either by cunning or violence, fraud or oppression, overreaching Another by wit, or overbearing him by might. If with the parties consent, then it is by contracting with him for Some Fee, Reward, or Gratification.
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Samuel here disclaimeth them all, [ Whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blind mine eyes therewith? That is the matter of the Challenge.
Samuel Here disclaimeth them all, [ Whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blind mine eyes therewith? That is the matter of the Challenge.
First, his great forwardness in the business, in putting himself upon the trial by his own voluntary offer, before he was called thereunto by others. [ Behold, here I am.
First, his great forwardness in the business, in putting himself upon the trial by his own voluntary offer, before he was called thereunto by Others. [ Behold, Here I am.
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] Thirdly, his great Equity, in offering to make real satisfaction to the full, in case any thing should be justly proved against him in any of the premisses, [ Whose Oxe, or whose Ass, &c. and I will restore it you. ] 7. The particulars are many:
] Thirdly, his great Equity, in offering to make real satisfaction to the full, in case any thing should be justly proved against him in any of the premises, [ Whose Ox, or whose Ass, etc. and I will restore it you. ] 7. The particulars Are many:
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insisting perhaps somewhat more upon those things that shall seem more material or useful for this Assembly, than upon some of the rest, yet not much upon any.
insisting perhaps somewhat more upon those things that shall seem more material or useful for this Assembly, than upon Some of the rest, yet not much upon any.
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Neither do I mean, in the handling thereof, to tie my self precisely to the method of my former division; but following the course of the Text, to take the words in the same order,
Neither do I mean, in the handling thereof, to tie my self precisely to the method of my former division; but following the course of the Text, to take the words in the same order,
Voluntary purgations commonly carry with them strong suspicions of guilt. We presume there is a fault, when a Man sweareth to put off a crime, before it be laid to his charge. True;
Voluntary purgations commonly carry with them strong suspicions of guilt. We presume there is a fault, when a Man Sweareth to put off a crime, before it be laid to his charge. True;
He that is either to rebuke or to punish others for their faults, had need stand clear, both in his own conscience, and in the eye of the World, of those faults he should censure,
He that is either to rebuke or to Punish Others for their Faults, had need stand clear, both in his own conscience, and in the eye of the World, of those Faults he should censure,
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and of all other crimes as foul as they, lest he be choaked with that bitter Proverb, retorted upon him to his great reproach; Physician, heal thy self.
and of all other crimes as foul as they, lest he be choked with that bitter Proverb, retorted upon him to his great reproach; physician, heal thy self.
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How unequal a thing is it, and incongruous, that he who wanteth no ill conditions himself, should bind his neighbour to the good behaviour? That a sacrilegious Church-robber should make a Mittimus for a poor Sheep-stealer? Or, (as he complained of old) that great Thieves should hang up little ones? How canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye,
How unequal a thing is it, and incongruous, that he who Wants no ill conditions himself, should bind his neighbour to the good behaviour? That a sacrilegious Church-robber should make a Mittimus for a poor Sheepstealer? Or, (as he complained of old) that great Thieves should hang up little ones? How Canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye,
when behold there is a beam in thine own eye? That is, with what conscience, nay, with what face canst thou offer it? Turpe est doctori, every School-boy can tell you.
when behold there is a beam in thine own eye? That is, with what conscience, nay, with what face Canst thou offer it? Turpe est Doctor, every Schoolboy can tell you.
that you walk orderly and unreproveably your selves. It is only the sincerity and unblameableness of your conversations, that will best add weight to your words, win awe and esteem to your persons, preserve the authority of your places, put life into your spirits, and enable you to do the works of your Callings with courage and freedom.
that you walk orderly and unreproveably your selves. It is only the sincerity and Unblamableness of your conversations, that will best add weight to your words, win awe and esteem to your Persons, preserve the Authority of your places, put life into your spirits, and enable you to do the works of your Callings with courage and freedom.
If his Government had been tyrannous, or corrupt, it had been somewhat the more excusable in them to have attempted a change, (tho I cannot say, that the greatest tyranny or corruption in a Governor imaginable, could have warranted such an attempt in toto ):
If his Government had been tyrannous, or corrupt, it had been somewhat the more excusable in them to have attempted a change, (though I cannot say, that the greatest tyranny or corruption in a Governor imaginable, could have warranted such an attempt in toto):
had he been liable to any just exceptions in that kind, he must have born his share also of the blame, as well as they; they, for that their seditious attempt; and he, for giving them the occasion. Whereas his innocency putteth off all the blame from him, and leaveth it wholly upon them: who now can no more excuse themselves than they can accuse him. They had rejected him with a Nolumus hunc regnare: rather they had rejected God in him, [ They have not rejected thee;
had he been liable to any just exceptions in that kind, he must have born his share also of the blame, as well as they; they, for that their seditious attempt; and he, for giving them the occasion. Whereas his innocency putteth off all the blame from him, and Leaveth it wholly upon them: who now can no more excuse themselves than they can accuse him. They had rejected him with a Nolumus hunc Reign: rather they had rejected God in him, [ They have not rejected thee;
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but they have rejected me, that I should not reign over them, Chap. 8. ] It stood him therefore upon to clear himself from all sinister surmises and suspicions of injustice; that it might appear to them,
but they have rejected me, that I should not Reign over them, Chap. 8. ] It stood him Therefore upon to clear himself from all sinister surmises and suspicions of injustice; that it might appear to them,
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It is a brave thing for a Magistrate, or indeed for any Man, to walk with an even foot, and in an upright course: that when bad people shall go about to disparage him,
It is a brave thing for a Magistrate, or indeed for any Man, to walk with an even foot, and in an upright course: that when bad people shall go about to disparage him,
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or to speak, or but think unworthily of him, he may be able to contest with them for the maintenance of his innocency, and to stand upon his own justification; as St. Paul did, I have cove•ed no Man's silver, or gold, or apparel.
or to speak, or but think unworthily of him, he may be able to contest with them for the maintenance of his innocency, and to stand upon his own justification; as Saint Paul did, I have cove•ed no Man's silver, or gold, or apparel.
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for which of those works do you stone me? And as Samuel here doth, Behold, here I am; witness against me, whose Ox, &c. 11. Thirdly. Samuel had now surrendred the administration into the hands of the new King: and so having given up his Office, he thought it meet to render an account how he hath carried himself therein.
for which of those works do you stone me? And as Samuel Here does, Behold, Here I am; witness against me, whose Ox, etc. 11. Thirdly. Samuel had now surrendered the administration into the hands of the new King: and so having given up his Office, he Thought it meet to render an account how he hath carried himself therein.
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The time will come, when we must all appear before the Iudgment-seat of Christ, to give in our accounts: And we must look to have them examined most strictly,
The time will come, when we must all appear before the Judgment seat of christ, to give in our accounts: And we must look to have them examined most strictly,
They that judg others now, shall then be re-judged; and all their proceedings re-examined and re-viewed with a most curious, unerring, and unpartial eye.
They that judge Others now, shall then be re-judged; and all their proceedings re-examined and reviewed with a most curious, unerring, and unpartial eye.
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O happy, thrice happy that servant, who conscious to his own faithfulness, shall not need to seek to the Hills and Rocks to hide him from the face of the great Iudg; or to run to the Thickets as Adam did, till he be fetcht out with that terrible process, ( Adam, where art thou? ) but shall readily present himself, with much assurance and comfort before him,
O happy, thrice happy that servant, who conscious to his own faithfulness, shall not need to seek to the Hills and Rocks to hide him from the face of the great Judge; or to run to the Thickets as Adam did, till he be fetched out with that terrible process, (Adam, where art thou?) but shall readily present himself, with much assurance and Comfort before him,
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Especially being withal so conscious to himself, of having dealt uprightly, that he knew all the World could not touch him with any wilful violation of justice.
Especially being withal so conscious to himself, of having dealt uprightly, that he knew all the World could not touch him with any wilful violation of Justice.
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12. And why might not Samuel do this, fourthly, even in wisdom, for the timely preventing of future cavil and danger? There were some pretensions against his Sons, of Injustice and Corruption: and if matters should come to publick scanning, like enough much might be proved against them.
12. And why might not Samuel do this, fourthly, even in Wisdom, for the timely preventing of future cavil and danger? There were Some pretensions against his Sons, of Injustice and Corruption: and if matters should come to public scanning, like enough much might be proved against them.
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Which how far they might be stretched to the Father 's prejudice in after-times, who could tell? Little reason had he howsoever to trust a giddy people, (so unthankful, and so new-fangled, as he had found them to be) and to suffer either his safety, or credit to lie at their courtesie.
Which how Far they might be stretched to the Father is prejudice in Aftertimes, who could tell? Little reason had he howsoever to trust a giddy people, (so unthankful, and so newfangled, as he had found them to be) and to suffer either his safety, or credit to lie At their courtesy.
So long as these things should hang upon the file, or lie in the desk, he might perhaps be safe, but he could not be secure. That therefore the miscarriages of others might not fall on his neck, he might think it safest for him toget his Quietus est betimes.
So long as these things should hang upon the file, or lie in the desk, he might perhaps be safe, but he could not be secure. That Therefore the miscarriages of Others might not fallen on his neck, he might think it Safest for him toget his Quietus est betimes.
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And therefore he requireth them all, if any Man had ought to object against him, that they would now produce it in open Court; if they had not, Reason would they should forthwith acquit him by their general Suffrages.
And Therefore he requires them all, if any Man had ought to Object against him, that they would now produce it in open Court; if they had not, Reason would they should forthwith acquit him by their general Suffrages.
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and so being (as it were) quit by Proclamation, he is thenceforth safe against all evil calumniations, and fearless of after-claps. It is a base and unmanly thing, to use indirect and under-hand dealing to shift off a just Trial:
and so being (as it were) quit by Proclamation, he is thenceforth safe against all evil calumniations, and fearless of afterclaps. It is a base and unmanly thing, to use indirect and underhand dealing to shift off a just Trial:
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No fault for a Man to use the Serpent's wisdom, so it be not tainted with the Serpent 's poison too; but rightly tempered with a due mixture of Dove-like simplicity and innocency.
No fault for a Man to use the Serpent's Wisdom, so it be not tainted with the Serpent is poison too; but rightly tempered with a due mixture of Dovelike simplicity and innocency.
13. Lastly; To dissuade the people formerly from asking a King, Samuel had told them what a King might do de Iure, if he should use his absolute Power;
13. Lastly; To dissuade the people formerly from asking a King, Samuel had told them what a King might do de Iure, if he should use his absolute Power;
and what if a King should do it de Facto? no remedy but submit, they might not at any hand resist. And he knew, that by their obstinacy in asking a King, they had so highly displeased the Lord, that it were but just with him,
and what if a King should do it the Facto? no remedy but submit, they might not At any hand resist. And he knew, that by their obstinacy in asking a King, they had so highly displeased the Lord, that it were but just with him,
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if he should suffer their new King to rule over them with rigour and tyranny. It might very well be, that out of this very consideration Samuel was the rather induced at this time to declare his own integrity; that so he might propose unto the new King now in the entrance of his Reign a pattern of Equity and Justice in his own Example. Even as St. Paul oftentimes proposeth his own example to the Churches for their imitation. ( I beseech you, Brethren, to be followers of me.
if he should suffer their new King to Rule over them with rigour and tyranny. It might very well be, that out of this very consideration Samuel was the rather induced At this time to declare his own integrity; that so he might propose unto the new King now in the Entrance of his Reign a pattern of Equity and justice in his own Exampl. Even as Saint Paul oftentimes Proposeth his own Exampl to the Churches for their imitation. (I beseech you, Brothers, to be followers of me.
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Those things which ye have heard and seen in me, do, &c.) We see the World is much given to be led by example. Whatever the attempt be, usually one of the first enquiries is;
Those things which you have herd and seen in me, do, etc.) We see the World is much given to be led by Exampl. Whatever the attempt be, usually one of the First Enquiries is;
it helpeth out many an ill matter, it giveth a fair colour to many foul proceedings; when Men have this yet to plead for themselves, that they do but as others have done before them,
it Helpeth out many an ill matter, it gives a fair colour to many foul proceedings; when Men have this yet to plead for themselves, that they do but as Others have done before them,
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It so much the more concerneth every good and wise Man, especially those that are in place of Authority, (whose actions are most looked upon, and soonest drawn into Example ) so to order themselves in their whole conversations, that such as come after them may be rather provoked by their good example to do well,
It so much the more concerns every good and wise Man, especially those that Are in place of authority, (whose actions Are most looked upon, and soonest drawn into Exampl) so to order themselves in their Whole conversations, that such as come After them may be rather provoked by their good Exampl to do well,
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If at any time hereafter Saul should take any Man's Ox or Ass from him by any manner of fraud, oppression, or bribery; the constant practice of his immediate Predecessor for sundry Years together shall stand up,
If At any time hereafter Saul should take any Man's Ox or Ass from him by any manner of fraud, oppression, or bribery; the constant practice of his immediate Predecessor for sundry years together shall stand up,
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] Here is no excepting against any Witness, nor refusal of any Iudg, either God or Man. He had a good cause, and therefore he had also a good heart. All Vertues are connext;
] Here is no excepting against any Witness, nor refusal of any Judge, either God or Man. He had a good cause, and Therefore he had also a good heart. All Virtues Are connexed;
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The Merchant that knoweth his Wares to be faulty, is glad of the dark Shop, and false Light; whereas he that will uphold them right and good, willeth his Customers to view them in the open Sun. Qui malè agit, odit lucem.
The Merchant that Knoweth his Wares to be faulty, is glad of the dark Shop, and false Light; whereas he that will uphold them right and good, wills his Customers to view them in the open Sun. Qui malè agit, odit lucem.
He that doth evil, loveth to skulk in the dark, and will not abide the light, (which is to him as the terrors of the shadow of death ) lest his evil deeds should be found out and laid open to his shame.
He that does evil, loves to skulk in the dark, and will not abide the Light, (which is to him as the terrors of the shadow of death) lest his evil Deeds should be found out and laid open to his shame.
And yet all this but a meer flourish, a faint and feign'd bravado; his heart the while in the midst of his belly is as cold as lead, and he meaneth nothing less than what he makes shew of.
And yet all this but a mere flourish, a faint and feigned bravado; his heart the while in the midst of his belly is as cold as led, and he means nothing less than what he makes show of.
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If the offer should be indeed accepted, and that his actions were like to be brought upon the publick stage, there to receive a due and impartial hearing and doom; how would he then shrink and hold off trow ye? then what crouching, and fawning, and bribing, and dawbing, to have the matter taken up in a private Chamber;
If the offer should be indeed accepted, and that his actions were like to be brought upon the public stage, there to receive a due and impartial hearing and doom; how would he then shrink and hold off trow you? then what crouching, and fawning, and bribing, and daubing, to have the matter taken up in a private Chamber;
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16. Be just then, Fathers and Brethren, and ye may be bold: So long as you stand right, you stand upon your own legs, and not at the mercy of others.
16. Be just then, Father's and Brothers, and you may be bold: So long as you stand right, you stand upon your own legs, and not At the mercy of Others.
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but that is not a thing to trust to, [ O trust not in wrong and robbery, saith David, Psal. 62. ] The wind and the tide may turn against you, when you little think it:
but that is not a thing to trust to, [ Oh trust not in wrong and robbery, Says David, Psalm 62. ] The wind and the tide may turn against you, when you little think it:
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17. Yet mistake not, as if I did exact from Magistrates an absolute immunity from those common frailties and infirmities, whereunto the whole race of mankind is subject: The imposition were unreasonable.
17. Yet mistake not, as if I did exact from Magistrates an absolute immunity from those Common frailties and infirmities, whereunto the Whole raze of mankind is Subject: The imposition were unreasonable.
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It is one of the unhappinesses that attends both your Calling and ours (Magistracy and Ministry ) that every ignorant Artisan, that perhaps knoweth little,
It is one of the Unhappinesses that attends both your Calling and ours (Magistracy and Ministry) that every ignorant Artisan, that perhaps Knoweth little,
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and practiseth less of his own duty, can yet instruct us in ours; and upon every small oversight make grievous out-cries, by objecting to you your place, to us our cloath, (a Man of his place, a Man of his cloath, to do thus or thus!) As if any Christian Man, of what place, or of what cloath soever, had the liberty to do otherwise than well:
and Practiseth less of his own duty, can yet instruct us in ours; and upon every small oversight make grievous Outcries, by objecting to you your place, to us our cloth, (a Man of his place, a Man of his cloth, to do thus or thus!) As if any Christian Man, of what place, or of what cloth soever, had the liberty to do otherwise than well:
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we Angels, and you Gods. Truly, however it pleaseth the Lord (for our greater honour) thus to stile us, yet we find it in our selves (but too well) and we make it seen by us (alas,
we Angels, and you God's Truly, however it Pleases the Lord (for our greater honour) thus to style us, yet we find it in our selves (but too well) and we make it seen by us (alas,
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And I doubt not but Samuel, notwithstanding all this great confidence in his own integrity, had yet among so many causes, as in so many years space had gone through his hands, sundry times erred in judgment, either in the substance of the sentence,
And I doubt not but Samuel, notwithstanding all this great confidence in his own integrity, had yet among so many Causes, as in so many Years Molle had gone through his hands, sundry times erred in judgement, either in the substance of the sentence,
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18. But this is the thing that made him stand so clear, both in his own Conscience, and in the sight of God and the World, that he had not wittingly and purposely perverted judgment,
18. But this is the thing that made him stand so clear, both in his own Conscience, and in the sighed of God and the World, that he had not wittingly and purposely perverted judgement,
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nor done wrong to any Man with an evil or corrupt intention; but had used all faithfulness and good Conscience in those things he did rightly apprehend,
nor done wrong to any Man with an evil or corrupt intention; but had used all faithfulness and good Conscience in those things he did rightly apprehend,
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and all requisite care and diligence (so far as humane frailty would suffer) to find out the truth and the right in those things whereof he could not know the certainty.
and all requisite care and diligence (so Far as humane frailty would suffer) to find out the truth and the right in those things whereof he could not know the certainty.
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how holily, and justly, and unblameably we have behaved our selves among you, 1 Thess. 2.) and with good Samuel here, to put your selves for the trial of your uprightness, upon your God, King, and Country, [ Behold, here I am:
how holily, and justly, and unblamably we have behaved our selves among you, 1 Thess 2.) and with good Samuel Here, to put your selves for the trial of your uprightness, upon your God, King, and Country, [ Behold, Here I am:
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Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? Whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith? To begin with the general, Whose Ox have I taken? or, whose Ass have I taken? These two Creatures, the Ox and the Ass, are here mentioned, because of their great usefulness;
Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? Whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith? To begin with the general, Whose Ox have I taken? or, whose Ass have I taken? These two Creatures, the Ox and the Ass, Are Here mentioned, Because of their great usefulness;
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the strength of the Ox, and the patience of the Ass, enabling them, the one for labour, the other for carriage. For in those times and Countries, they used Asses altogether for journeys and for burdens, as we now adays,
the strength of the Ox, and the patience of the Ass, enabling them, the one for labour, the other for carriage. For in those times and Countries, they used Asses altogether for journeys and for burdens, as we now adais,
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Whence it is that the Ox and the Ass are in the Scriptures so frequently mentioned together, and so reckoned together as a principal part of a Man's wealth; and also both here and elsewhere, by way of Synechdoche, put for a Man's whole substance or estate.
Whence it is that the Ox and the Ass Are in the Scriptures so frequently mentioned together, and so reckoned together as a principal part of a Man's wealth; and also both Here and elsewhere, by Way of Synecdoche, put for a Man's Whole substance or estate.
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What is there expressed, the same is here to be understood, as if Samuel had said, I have neither taken any Man's Ox, nor Ass, nor any thing else that was another Man's.
What is there expressed, the same is Here to be understood, as if Samuel had said, I have neither taken any Man's Ox, nor Ass, nor any thing Else that was Another Man's.
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For to deny the lawfulness of commerce and civil contracts, such as are buying, selling, giving, exchanging, and the like, wherein the right and property of things is transferr'd from one Man to another, by delivering and taking (NONLATINALPHABET) what were it else,
For to deny the lawfulness of commerce and civil contracts, such as Are buying, selling, giving, exchanging, and the like, wherein the right and property of things is transferred from one Man to Another, by delivering and taking () what were it Else,
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but to overthrow all humane Society, and utterly to destroy all the Offices of Commutative Iustice, which is wholly conversant about Contracts of that nature? His meaning clearly is, contenting himself with his own portion, he had not sought to enrich himself by the spoil of others, or to gain any thing to himself, to his neighbours hurt, by any unjust or unconscionable means.
but to overthrow all humane Society, and utterly to destroy all the Offices of Commutative justice, which is wholly conversant about Contracts of that nature? His meaning clearly is, contenting himself with his own portion, he had not sought to enrich himself by the spoil of Others, or to gain any thing to himself, to his neighbours hurt, by any unjust or unconscionable means.
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It is the first and principal office of justice, suum cuique, to let every Man have his own. And the holy Law of God bindeth our very thoughts and desires from coveting (but how much more then our hands from taking? ) that which of right belongeth not to us.
It is the First and principal office of Justice, suum cuique, to let every Man have his own. And the holy Law of God binds our very thoughts and Desires from coveting (but how much more then our hands from taking?) that which of right belongeth not to us.
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To teach us, that whoso will allow himself the liberty to desire it, will not deny himself the liberty (if opportunity serve) to take it: And that therefore whosoever would hold his hands, must first learn to subdue his covetous lusts.
To teach us, that whoso will allow himself the liberty to desire it, will not deny himself the liberty (if opportunity serve) to take it: And that Therefore whosoever would hold his hands, must First Learn to subdue his covetous Lustiest.
As if a Man that were to divide something betwixt himself and his fellow by even portions, should share the biggest part to himself, whereby to make himself a gainer, and his partner a loser. This is NONLATINALPHABET;
As if a Man that were to divide something betwixt himself and his fellow by even portions, should share the biggest part to himself, whereby to make himself a gainer, and his partner a loser. This is;
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and to that great fundamental Rule of Equity, by which, as by the Standard, we ought to mete out all our dealings towards our brethren, Quod tibi fiere non vis, &c. Whatsoever you would that Men should do unto you, do you even the same to them.
and to that great fundamental Rule of Equity, by which, as by the Standard, we ought to meet out all our dealings towards our brothers, Quod tibi fiere non vis, etc. Whatsoever you would that Men should do unto you, do you even the same to them.
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22. If all Men would first look back into the most suspected passages of their former dealings, impartially trying them but by this one Rule, (and by this one Rule they shall all be tried at the last day) and then would, secondly, resolve to lay this Rule ever before their eyes,
22. If all Men would First look back into the most suspected passages of their former dealings, impartially trying them but by this one Rule, (and by this one Rule they shall all be tried At the last day) and then would, secondly, resolve to lay this Rule ever before their eyes,
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Say, thou that by thy cunning over-reachest thy brother in buying, selling, or bargaining; or deceivest the trust reposed in thee by thy friend; couldst thou brook to be in like sort cheated thy self? Thou that, Ahab - like, wringest thy poor neighbours Vineyard from him;
Say, thou that by thy cunning over-reachest thy brother in buying, selling, or bargaining; or deceivest the trust reposed in thee by thy friend; Couldst thou brook to be in like sort cheated thy self? Thou that, Ahab - like, wringest thy poor neighbours Vineyard from him;
driv'st him by continual molestations to this strait, that either he must forsake the Town, (if thou hast a mind to enclose it) or else consent to his own and most of his neighbours undoing, or any other way enforcest him to come to thy bent for fear of a worse displeasure;
drivest him by continual molestations to this strait, that either he must forsake the Town, (if thou hast a mind to enclose it) or Else consent to his own and most of his neighbours undoing, or any other Way inforcest him to come to thy bent for Fear of a Worse displeasure;
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couldst thou think it reasonable, if his case were thine, to be so plagued and oppressed thy self? Thou that bribest a corrupt Officer, subornest a perjured Witness, procurest a packt Iury, and (where thou canst conceive any hope that it will be taken) offerest to conveigh a reward into the bosom even of the Iudg himself;
Couldst thou think it reasonable, if his case were thine, to be so plagued and oppressed thy self? Thou that bribe a corrupt Officer, subornest a perjured Witness, procurest a packed Jury, and (where thou Canst conceive any hope that it will be taken) offerest to convey a reward into the bosom even of the Judge himself;
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to pervert Judgment, and to get the day of thine Adversary, when his Cause is more righteous than thine: couldst thou be patient thy self to be wrested out of thy own apparent right by such engines? In a word, thou that takest thy Brother's Ox, or his Ass, or any thing that is his, from him wrongfully;
to pervert Judgement, and to get the day of thine Adversary, when his Cause is more righteous than thine: Couldst thou be patient thy self to be wrested out of thy own apparent right by such Engines? In a word, thou that Takest thy Brother's Ox, or his Ass, or any thing that is his, from him wrongfully;
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23. But Men that are resolved of their End, (if this be their End, to make themselves great and rich howsoever) are not much moved with arguments of this nature.
23. But Men that Are resolved of their End, (if this be their End, to make themselves great and rich howsoever) Are not much moved with Arguments of this nature.
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St. Paul placeth gain in godliness, not in wealth: and our Saviour teacheth, that he that should gain the whole world, if he should for that lose his own soul, should have little cause to boast of his peniworth. Lucrum in arca, damnum inconscientia:
Saint Paul places gain in godliness, not in wealth: and our Saviour Teaches, that he that should gain the Whole world, if he should for that loose his own soul, should have little cause to boast of his pennyworth. Lucrum in arca, damnum inconscientia:
All this is most certain truth; but still we hit not upon the right string. The Worldling hath his portion in this present life, and in these outward things; and therefore what losses befal him therein, he can feel as soon as another Man, and value them as well;
All this is most certain truth; but still we hit not upon the right string. The Worldling hath his portion in this present life, and in these outward things; and Therefore what losses befall him therein, he can feel as soon as Another Man, and valve them as well;
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the same Solomon, Prov. 20. The morsels of deceit (and violence ) that were so pleasant in the chewing, the time will come when they shall be vomited up again with sorrow and bitterness:
the same Solomon, Curae 20. The morsels of deceit (and violence) that were so pleasant in the chewing, the time will come when they shall be vomited up again with sorrow and bitterness:
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What gained Ahab by it, when he had made himself Master of Naboth's Vineyard, but the hastning of his own destruction? And what was Gehazi the better for the gifts he received from Naaman? which brought an hereditary Leprosie with them? And what was Achan the richer for the golden Wedg he had saved out of the spoils,
What gained Ahab by it, when he had made himself Master of Naboth's Vineyard, but the hastening of his own destruction? And what was Gehazi the better for the Gifts he received from Naaman? which brought an hereditary Leprosy with them? And what was achan the Richer for the golden Wedge he had saved out of the spoils,
though he suffer us a while to play upon the line, and to please our selves with those new morsels. Let us therefore beware that we suffer not the least portion of unjust gain to cleave to our fingers,
though he suffer us a while to play upon the line, and to please our selves with those new morsels. Let us Therefore beware that we suffer not the least portion of unjust gain to cleave to our fingers,
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There is a secret poison in it, which in time will diffuse it self through the whole heap, and seize upon every part; and like Mercury-water, or Aqua-fortis, eat out all:
There is a secret poison in it, which in time will diffuse it self through the Whole heap, and seize upon every part; and like Mercury-water, or Aquafortis, eat out all:
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Know you not, that a small handful of leaven, if it be hidden in a great trough full of meal, will work it self into every part of it, sowre the whole lump? And that a single rood of Capite-land, will bring the whole estate into wardship, though containing many thousand Acres of never so free a Tenure? It was wisely done therefore of Samuel, as well as justly, not to meddle with the taking of any Man's Ox or Ass.
Know you not, that a small handful of leaven, if it be hidden in a great trough full of meal, will work it self into every part of it, sour the Whole lump? And that a single rood of capitaland, will bring the Whole estate into wardship, though containing many thousand Acres of never so free a Tenure? It was wisely done Therefore of Samuel, as well as justly, not to meddle with the taking of any Man's Ox or Ass
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25. It ought to be the care of every private Man, thus far to follow Samuel's example, that he keep himself from doing any Man wrong. But Men that are in place of Government, as Samuel was, have yet a further charge lying upon them, over and besides the former;
25. It ought to be the care of every private Man, thus Far to follow Samuel's Exampl, that he keep himself from doing any Man wrong. But Men that Are in place of Government, as Samuel was, have yet a further charge lying upon them, over and beside the former;
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or pleading smoothly at the Bar. They that attend about the Courts, by keeping back just complaints, or doing other casts of their office in favour of an evil person or cause; but especially the Magistrates themselves, by a perfunctory or partial hearing, by pressing the Laws with rigour, or qualifying them with some mitigation where they ought not.
or pleading smoothly At the Bar. They that attend about the Courts, by keeping back just complaints, or doing other Cast of their office in favour of an evil person or cause; but especially the Magistrates themselves, by a perfunctory or partial hearing, by pressing the Laws with rigour, or qualifying them with Some mitigation where they ought not.
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Where others do wrong, if they know it, and can help it, their very connivance maketh them Accessaries; and then the greatness and eminency of their places, enhanceth the crime yet further,
Where Others doe wrong, if they know it, and can help it, their very connivance makes them Accessaries; and then the greatness and eminency of their places, enhanceth the crime yet further,
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Fraud, Oppression, and Bribery. [ Whom have I defrauded? whom have I oppressed? Or, of whose hand have I received a bribe, to blind mine eyes therewith? ] Most Injuries are reduced to the two first heads;
Fraud, Oppression, and Bribery. [ Whom have I defrauded? whom have I oppressed? Or, of whose hand have I received a bribe, to blind mine eyes therewith? ] Most Injuries Are reduced to the two First Heads;
this is Oppression. There he met with a Fox, here with a Lion: In that, he is overwrought by Craft; in this, over-born by Might. Both are joyned together in the Psalm, [ He shall redeem their soul from falshood and violence, Psal. 72. ] And in the Prophet, [ I will punish those that leap on the threshold, which fill their Masters houses with violence and deceit, Zeph. 1. ] and they are sometimes joyned together in practice.
this is Oppression. There he met with a Fox, Here with a lion: In that, he is overwrought by Craft; in this, overborne by Might. Both Are joined together in the Psalm, [ He shall Redeem their soul from falsehood and violence, Psalm 72. ] And in the Prophet, [ I will Punish those that leap on the threshold, which fill their Masters houses with violence and deceit, Zephaniah 1. ] and they Are sometime joined together in practice.
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And as Lysander was wont to say, that where the Lion's skin would not reach to do the business, it should be eeked out with the Foxes. Both are hateful both to God and Man:
And as Lysander was wont to say, that where the Lion's skin would not reach to do the business, it should be eeked out with the Foxes. Both Are hateful both to God and Man:
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Because men had rather be thought to want strength (for that begetteth pity ) than to want wit (which doth but expose them to scorn: ) thence it is, that usually they complain more of treachery, than they do of open hostility; and take it deeper to heart to be defrauded, than to be oppressed. The loss troubleth them not so much, they say,
Because men had rather be Thought to want strength (for that begetteth pity) than to want wit (which does but expose them to scorn:) thence it is, that usually they complain more of treachery, than they do of open hostility; and take it Deeper to heart to be defrauded, than to be oppressed. The loss Troubles them not so much, they say,
Thou shalt not defraud thy neighbour, Levit. 19. and after in the same Chapter, Ye shall do no uurighteousness in judgment, in mete-yard, in weight, or in measure.
Thou shalt not defraud thy neighbour, Levit. 19. and After in the same Chapter, You shall do no uurighteousness in judgement, in mete-yard, in weight, or in measure.
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That they made the Ephah (whereby they measured out the Commodities they sold) small, and the Shekel (wherewith they weighed the mony they were to receive for that they sold) great, and falsified the ballances;
That they made the Ephah (whereby they measured out the Commodities they sold) small, and the Shekel (wherewith they weighed the money they were to receive for that they sold) great, and falsified the balances;
and because God will be a sure and severe avenger of those that do so, 1 Thes. 4. And he chideth the Corinthians for doing wrong, and defrauding one another, 1 Cor. 6. And le•t in what he either forbiddeth to,
and Because God will be a sure and severe avenger of those that do so, 1 Thebes 4. And he chideth the Corinthians for doing wrong, and defrauding one Another, 1 Cor. 6. And le•t in what he either forbiddeth to,
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[ Receive us, we have wronged no Man, we have defrauded no Man, 2 Cor. 7. And again, 2 Cor. 12. Be it, I did not burden you, (as the false Apostles for filthy lucre,
[ Receive us, we have wronged no Man, we have defrauded no Man, 2 Cor. 7. And again, 2 Cor. 12. Be it, I did not burden you, (as the false Apostles for filthy lucre,
and to serve their own bellies did) nevertheless, it may be you will think I was crafty, and caught you with guile ▪ No such matter, saith he, I abhor it;
and to serve their own bellies did) nevertheless, it may be you will think I was crafty, and caught you with guile ▪ No such matter, Says he, I abhor it;
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I never made gain of you, either by my self, or by my Agents, Titus or any other that I sent unto you. Much like Samuel's challenge here. Whom have I defraud?
I never made gain of you, either by my self, or by my Agents, Titus or any other that I sent unto you. Much like Samuel's challenge Here. Whom have I defraud?
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29. A very grievous thing it is to think of, but a thing meerly impossible to reckon up (how much less then to remedy and reform?) all the several kinds of frauds and deceits that are used in the World.
29. A very grievous thing it is to think of, but a thing merely impossible to reckon up (how much less then to remedy and reform?) all the several Kinds of frauds and Deceits that Are used in the World.
Wherein men are grown wondrous expert, and so shameless withal, that they think it rather a credit to them, as an argument of their perfect understanding in their several mysteries, and particular professions, than any blemish to them in their Christian Profession, to cheat and cozen they care not whom,
Wherein men Are grown wondrous expert, and so shameless withal, that they think it rather a credit to them, as an argument of their perfect understanding in their several Mysteres, and particular professions, than any blemish to them in their Christian Profession, to cheat and cozen they care not whom,
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In the way of trade, in buying, selling, and other bargaining; what lying, dessembling, and deceiving? It is stark nought, saith the buyer: It is perfect good, saith the seller: when many times neither of both speaketh, either as he thinketh,
In the Way of trade, in buying, selling, and other bargaining; what lying, dissembling, and deceiving? It is stark nought, Says the buyer: It is perfect good, Says the seller: when many times neither of both speaks, either as he Thinketh,
false Bills, false answers, false suggestions, false counsels, false accusations, false pleas, false testimonies, false records, false motions, false verdicts, false judgments. The hour would fail me to mention but the chief heads of those falshoods, that are common and notorious;
false Bills, false answers, false suggestions, false Counsels, false accusations, false pleasant, false testimonies, false records, false motions, false verdicts, false Judgments. The hour would fail me to mention but the chief Heads of those falsehoods, that Are Common and notorious;
but no Man's experience would serve him to comprehend, no Man's breath to declare the infinite variety of those more secret and subtle falshoods, that are daily invented and exercised every where under the Sun.
but no Man's experience would serve him to comprehend, no Man's breath to declare the infinite variety of those more secret and subtle falsehoods, that Are daily invented and exercised every where under the Sun.
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30. Yet are they all, in the mean time, abominable to God that beholdeth them, ( The Lord will abhor both the blood-thirsty and deceitful Man ) and will prove in the end unprofitable to those that use them,
30. Yet Are they all, in the mean time, abominable to God that beholdeth them, (The Lord will abhor both the bloodthirsty and deceitful Man) and will prove in the end unprofitable to those that use them,
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yet shall find at length that he hath most of all beguiled himself; deceiving and being deceived, as the Apostles words (though spoken to another purpose) are.
yet shall find At length that he hath most of all beguiled himself; deceiving and being deceived, as the Apostles words (though spoken to Another purpose) Are.
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31. The other kind of Injury, here next mentioned, is Oppression: wherein a Man maketh use of his power to the doing of wrong, as he did of his wits in defrauding. Which is for the most part the fault of rich and great Men;
31. The other kind of Injury, Here next mentioned, is Oppression: wherein a Man makes use of his power to the doing of wrong, as he did of his wits in defrauding. Which is for the most part the fault of rich and great Men;
and swell them with pride, (Charge them that are rich in this world, that they be not high minded, saith St. Paul) and Pride bringeth on Oppression, ( Let not the proud oppress me, saith David, Ps. 119.) They are the large fat kine of Basan, (that is, the Princes and Nobles,
and swell them with pride, (Charge them that Are rich in this world, that they be not high minded, Says Saint Paul) and Pride brings on Oppression, (Let not the proud oppress me, Says David, Ps. 119.) They Are the large fat kine of Basan, (that is, the Princes and Nobles,
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yet he doubteth not but to acquit himself, before the whole Congregation, from having any ways in all that so long a time abused his so vast power unto oppression.
yet he doubteth not but to acquit himself, before the Whole Congregation, from having any ways in all that so long a time abused his so vast power unto oppression.
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Elihu speaketh of multitudes of Oppressions, Job 35. How do the wealthy every where swallow up the needy; as in the Forests, the greater beasts prey upon the lesser: and in the ponds the larger fishes eat up the smaller fry? Grinding the faces of the poor first,
Elihu speaks of Multitudes of Oppressions, Job 35. How do the wealthy every where swallow up the needy; as in the Forests, the greater beasts prey upon the lesser: and in the ponds the larger Fish eat up the smaller fry? Grinding the faces of the poor First,
racking their Rents, taking in their Commons, overthrowing their Tenures, diminishing their wages, encreasing their boons. In a word, (for it would be endless to run through particulars) taking advantage of their inability to help themselves,
racking their Rends, taking in their Commons, overthrowing their Tenures, diminishing their wages, increasing their boons. In a word, (for it would be endless to run through particulars) taking advantage of their inability to help themselves,
34. Add to the grievousness of this sin, the baseness of it also: and that methinks should work much upon every noble and generous spirit to abhor it. Alas!
34. Add to the grievousness of this since, the baseness of it also: and that methinks should work much upon every noble and generous Spirit to abhor it. Alas!
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who are they you thus trample upon, and insult over, but these poor Worms of the Earth? Who when they are trodden on, dare scarce so much as turn again: ( Forasmuch as your treading is upon the poor:
who Are they you thus trample upon, and insult over, but these poor Worms of the Earth? Who when they Are trodden on, Dare scarce so much as turn again: (Forasmuch as your treading is upon the poor:
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Which construction agreeth very well with the reason given in the next Verse, [ For the Lord will plead their cause, and spoil the soul of those that spoiled them.
Which construction agreeth very well with the reason given in the next Verse, [ For the Lord will plead their cause, and spoil the soul of those that spoiled them.
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because he is poor. 2. And if thou shouldst wring all he hath from him, it could make no great addition to thee, because he is poor. 3. Or if it could,
Because he is poor. 2. And if thou Shouldst wring all he hath from him, it could make no great addition to thee, Because he is poor. 3. Or if it could,
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35. But herein especially may you behold the baseness of Oppression; that the basest people, Men of the lowest rank and spirit, are evermore the most insolent, and consequently (according to the proportion of their power) the most oppressive. Asperius nihil est humili — in the Poet.
35. But herein especially may you behold the baseness of Oppression; that the Basest people, Men of the lowest rank and Spirit, Are evermore the most insolent, and consequently (according to the proportion of their power) the most oppressive. Asperius nihil est humili — in the Poet.
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who compareth a poor Man, when he hath the opportunity to oppress another poor Man, to a sweeping rain that leaveth no food, Pro. 28. How roughly did that Servant in the Parable deal with his fellow-servant, when he took him by the throat for a small debt, after his master had but newly remitted to him a Sum incomparably greater? The reason of the difference was;
who compareth a poor Man, when he hath the opportunity to oppress Another poor Man, to a sweeping rain that Leaveth no food, Pro 28. How roughly did that Servant in the Parable deal with his fellowservant, when he took him by the throat for a small debt, After his master had but newly remitted to him a Sum incomparably greater? The reason of the difference was;
the master dealt nobly, and freely, and like himself, and had compassion; but the servant, being of a low and narrow spirit, must insult: Senties qui vir siem. If a mean man, in any of our Towns or Hamlets, be a little gotten up, to over-top most of his neighbours in Wealth, or be put into some little, authority, to deal under some great Man for the disposing of his Farms or Grounds;
the master dealt nobly, and freely, and like himself, and had compassion; but the servant, being of a low and narrow Spirit, must insult: Senties qui vir siem. If a mean man, in any of our Towns or Hamlets, be a little got up, to overtop most of his neighbours in Wealth, or be put into Some little, Authority, to deal under Some great Man for the disposing of his Farms or Grounds;
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though at an under ▪ rate, or the like, it is scarce credible (did not every days experience make proof of it) how such a man will screw up the poor Man that falleth into his hands, without all mercy, and beyond all reason.
though At an under ▪ rate, or the like, it is scarce credible (did not every days experience make proof of it) how such a man will screw up the poor Man that falls into his hands, without all mercy, and beyond all reason.
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Conclude hence, all ye that are of generous births or spirits, how unworthy that practice would be in you, wherein Men of the lowest minds and conditions can (in their proportion) not equal only, but even exceed you.
Conclude hence, all you that Are of generous births or spirits, how unworthy that practice would be in you, wherein Men of the lowest minds and conditions can (in their proportion) not equal only, but even exceed you.
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which also concerned him more properly as a Iudge; to wit, Bribery. [ Or of whose hands have I received a bribe, that I might blind mine eyes therewith? ] In the place now last cited, the Prophet Isaiah, speaking of an upright just Man, describeth him amongst other things by this, that he shaketh his hands from holding of Bribes;
which also concerned him more properly as a Judge; to wit, Bribery. [ Or of whose hands have I received a bribe, that I might blind mine eyes therewith? ] In the place now last cited, the Prophet Isaiah, speaking of an upright just Man, Describeth him among other things by this, that he shakes his hands from holding of Bribes;
or a Bribe (NONLATINALPHABET) the Targum there rendreth NONLATINALPHABET (Mammon dishquar) whereunto that Mammon of unrighteousness, mentioned Luke 16. and wherewith our Saviour would have rich Men make themselves friends, may very well seem to have reference.
or a Bribe () the Targum there rendereth (Mammon dishquar) whereunto that Mammon of unrighteousness, mentioned Lycia 16. and wherewith our Saviour would have rich Men make themselves Friends, may very well seem to have Referente.
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Altho, I confess, that phrase there may not improbably be conceived in another notion, somewhat different from this, to note the falseness, deceitfulness, and uncertainty of these worldly riches, in opposition to spiritual riches, a little after there called the true riches, for so the words Mammon dishquar do properly import;
Although, I confess, that phrase there may not improbably be conceived in Another notion, somewhat different from this, to note the falseness, deceitfulness, and uncertainty of these worldly riches, in opposition to spiritual riches, a little After there called the true riches, for so the words Mammon dishquar do properly import;
As worldly wise Men, that have Suits depending in the Courts, will attempt, by bestowing gifts upon him or his servants, to make the Iudg their friend, that so the cause may be carried on their side when it cometh to an hearing:
As worldly wise Men, that have Suits depending in the Courts, will attempt, by bestowing Gifts upon him or his Servants, to make the Judge their friend, that so the cause may be carried on their side when it comes to an hearing:
with the like wisdom should Christian Men make themselves friends of the poor (who are God 's favourites ) by giving Alms to them out of their worldly goods, that so they may find favour with him at the day of judgment. The proverbial use of that phrase (which made me the rather observe it) sheweth what was the common opinion Men held of gifts bestowed to procure favour in judgment;
with the like Wisdom should Christian Men make themselves Friends of the poor (who Are God is favourites) by giving Alms to them out of their worldly goods, that so they may find favour with him At the day of judgement. The proverbial use of that phrase (which made me the rather observe it) shows what was the Common opinion Men held of Gifts bestowed to procure favour in judgement;
first, As the price of an unrighteous sentence, in the intention of the giver; and then as a piece of unjust and unrighteous gain in the receiver; prohibited by the Lord in the Law, as well as the other two branches of Injustice were;
First, As the price of an unrighteous sentence, in the intention of the giver; and then as a piece of unjust and unrighteous gain in the receiver; prohibited by the Lord in the Law, as well as the other two branches of Injustice were;
and that both frequently and expresly, and taxed by the Prophet as a sin of a very high nature, a mighty sin, [ I know your manifold transgressions,
and that both frequently and expressly, and taxed by the Prophet as a since of a very high nature, a mighty since, [ I know your manifold transgressions,
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36. But it may be said, Since we have aready comprehended all injuries under the two former heads, Fraud and Oppression; how cometh it to be here mentioned as a third thing,
36. But it may be said, Since we have already comprehended all injuries under the two former Heads, Fraud and Oppression; how comes it to be Here mentioned as a third thing,
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and distinct from them both? Either we must free it from being injurious, or reduce it to one of the two, Fraud, or Oppression. I answer in short, that Bribery is properly a branch of Oppression. For if the bribe be exacted, or but expected, yet so,
and distinct from them both? Either we must free it from being injurious, or reduce it to one of the two, Fraud, or Oppression. I answer in short, that Bribery is properly a branch of Oppression. For if the bribe be exacted, or but expected, yet so,
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then is it a manifest oppression in the receiver, because he maketh an advantage of that power, wherewith he is intrusted for the administration of justice, to his own proper benefit, which ought not to be,
then is it a manifest oppression in the receiver, Because he makes an advantage of that power, wherewith he is Entrusted for the administration of Justice, to his own proper benefit, which ought not to be,
Which is one manifest cause (besides the secret and just judgment of God upon them) why oppressors seldom thrive in their estates, near the proportion of their gettings. Even because so much of what cometh in by their oppressions, goeth out again for the upholding of their oppressions. It was not for nothing, you may well think, that Solomon so yoked these two things together;
Which is one manifest cause (beside the secret and just judgement of God upon them) why Oppressors's seldom thrive in their estates, near the proportion of their gettings. Even Because so much of what comes in by their oppressions, Goes out again for the upholding of their oppressions. It was not for nothing, you may well think, that Solomon so yoked these two things together;
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First, It might be specially mentioned, as a corruption more particularly incident to the Office of Iudicature, in respect whereof especially Samuel now stood upon his justification:
First, It might be specially mentioned, as a corruption more particularly incident to the Office of Judicature, in respect whereof especially Samuel now stood upon his justification:
that whereas all other, whether Frauds and Oppressions, are involuntary on one part, (for Volenti non fit injuria, no Man is willing to be either defrauded or oppressed, if he knew it,
that whereas all other, whither Frauds and Oppressions, Are involuntary on one part, (for Volenti non fit injuria, no Man is willing to be either defrauded or oppressed, if he knew it,
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but that it is still injurious; Because the injury that is hereby done, is not done to either of the parties thereunto consenting, (supposing the consent on both parts free and spontaneous ) but it is done by them both to a third party, namely, to the adversary of him that giveth the bribe:
but that it is still injurious; Because the injury that is hereby done, is not done to either of the parties thereunto consenting, (supposing the consent on both parts free and spontaneous) but it is done by them both to a third party, namely, to the adversary of him that gives the bribe:
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39. Of the commonness of which sin, especially in inferiour Officers, who are ever and anon trucking for expedition: it would be impertinent to speak from this Text, wherein Samuel speaketh of it only as it might concern himself who was a Iudg. Of the heinousness of it in the sight of God,
39. Of the commonness of which since, especially in inferior Officers, who Are ever and anon trucking for expedition: it would be impertinent to speak from this Text, wherein Samuel speaks of it only as it might concern himself who was a Judges Of the heinousness of it in the sighed of God,
and the mischief it doth to the Commonwealth, when it is found in Iudges and Magistrates, I shall forbear to speak, (the time being withal now well-nigh spent) because, out of the confidence I have of the sincernity of those that now hear me, I deem the labour needless.
and the mischief it does to the Commonwealth, when it is found in Judges and Magistrates, I shall forbear to speak, (the time being withal now well-nigh spent) Because, out of the confidence I have of the sincernity of those that now hear me, I deem the labour needless.
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Only I cannot ( the Text offering it) but touch somewhat at that property, which Samuel here ascribeth to a bribe, of blinding the eyes. Solomon speaketh much of the powerful operation of gifts and bribes; how they pacifie anger, procure access into the presence of great persons,
Only I cannot (the Text offering it) but touch somewhat At that property, which Samuel Here ascribeth to a bribe, of blinding the eyes. Solomon speaks much of the powerful operation of Gifts and Bribes; how they pacify anger, procure access into the presence of great Persons,
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as Moses his words express) as to stop their mouths, and bind their hands, and blind their eyes; that they can neither speak, nor do, nor see, what is right.
as Moses his words express) as to stop their mouths, and bind their hands, and blind their eyes; that they can neither speak, nor doe, nor see, what is right.
40. But then, what is it to blind the eyes? Or, how can bribes do it? Iustice is not unfitly pourtrayed in the form of a Man with his right eye open, to look at the Cause; and his left eye shut or muffled, that he may not look at the Person. Now a gift putteth all this out of order,
40. But then, what is it to blind the eyes? Or, how can Bribes do it? justice is not unfitly portrayed in the from of a Man with his right eye open, to look At the Cause; and his left eye shut or muffled, that he may not look At the Person. Now a gift putteth all this out of order,
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But as Samuel's offer here was voluntary; so it is the voluntary restitution that best pleaseth God, pacifieth the Conscience, and in some measure satisfieth the World. Such was that of Zacheus, Luk. 19. in restoring four-fold to every Man from whom he had gained any thing wrongfully.
But as Samuel's offer Here was voluntary; so it is the voluntary restitution that best Pleases God, pacifieth the Conscience, and in Some measure Satisfieth the World. Such was that of Zacchaeus, Luk. 19. in restoring fourfold to every Man from whom he had gained any thing wrongfully.
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It giveth the left eye liberty but too much, to look asquint upon the person; but putteth the right eye quite out, that it cannot discern the Cause. Even as in the next fore-going Chapter, Nahash the Ammonite would have covenanted with the Inhabitants of Iabesh-Gilead, upon condition he might thrust out all their right eyes. From this property of hood-winking and muffling up the eyes it is, that a Bribe is in the Hebrew ( the Text-word here) called NONLATINALPHABET Copher, of NONLATINALPHABET Caphar, to cover, to dawb up,
It gives the left eye liberty but too much, to look asquint upon the person; but putteth the right eye quite out, that it cannot discern the Cause. Even as in the next foregoing Chapter, Nahash the Ammonite would have covenanted with the Inhabitants of Iabesh-Gilead, upon condition he might thrust out all their right eyes. From this property of hoodwinking and muffling up the eyes it is, that a Bribe is in the Hebrew (the text-word Here) called Copher, of Caphar, to cover, to dawb up,
Whereunto our English word, to cover, hath such near affinity in the sound, that (were it not apparently taken from the French Couvrir, and that from the Latin Cooperire ) it might with some probability be thought to owe its Original to the Hebrew. But however it be for the word, the thing is clear enough:
Whereunto our English word, to cover, hath such near affinity in the found, that (were it not apparently taken from the French Couvrir, and that from the Latin Cooperire) it might with Some probability be Thought to owe its Original to the Hebrew. But however it be for the word, the thing is clear enough:
because gifts, if they be handsomly conveyed, and not tendred in the name, nor appearing in the likeness of Bribes, (for then wise and righteous Men will reject them with disdain,
Because Gifts, if they be handsomely conveyed, and not tendered in the name, nor appearing in the likeness of Bribes, (for then wise and righteous Men will reject them with disdain,
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and to surprise the judgment. The good Magistrate therefore, that would save his eyes, and preserve their sight, had need, not only to hate bribes, but to be very jealous of presents; lest some of those things which he receiveth but as gifts, be yet meant him for bribes. But especially to suspect those gifts, as so meant, where the quantity and proportion of the gift, considered and compared with the quality and condition of the giver, may cast any just cause of suspicion upon them;
and to surprise the judgement. The good Magistrate Therefore, that would save his eyes, and preserve their sighed, had need, not only to hate Bribes, but to be very jealous of presents; lest Some of those things which he receives but as Gifts, be yet meant him for Bribes. But especially to suspect those Gifts, as so meant, where the quantity and proportion of the gift, considered and compared with the quality and condition of the giver, may cast any just cause of suspicion upon them;
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42. The only thing now remaining to be spoken to from the Text, and that but in a word or two, is Samuel's Equity, in offering, in case any thing should be truly charged against him in any the premisses, to make the wronged parties restitution, [ Whose Oxe have I taken? Or, &c. And I will restore it you.
42. The only thing now remaining to be spoken to from the Text, and that but in a word or two, is Samuel's Equity, in offering, in case any thing should be truly charged against him in any the premises, to make the wronged parties restitution, [ Whose Ox have I taken? Or, etc. And I will restore it you.
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and partly, for that it was possible, in so long time of his Government, and amid so many causes as passed through his hands, that he might through misinformation, precipitancy, negligence, prejudice, or other humane frailty, have committed some oversight in Judgment,
and partly, for that it was possible, in so long time of his Government, and amid so many Causes as passed through his hands, that he might through misinformation, precipitancy, negligence, prejudice, or other humane frailty, have committed Some oversight in Judgement,
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for which it might be reasonable for him to make some kind of compensation to the parties thereby damnified, he here offereth Restitution; A duty, in case of Injury, most necessary, both for quieting the Conscience within,
for which it might be reasonable for him to make Some kind of compensation to the parties thereby damnified, he Here Offereth Restitution; A duty, in case of Injury, most necessary, both for quieting the Conscience within,
and to give satisfaction to the World; and for the more assurance of the Truth and Sincerity of our repentance in the sight of God for the wrongs we have done.
and to give satisfaction to the World; and for the more assurance of the Truth and Sincerity of our Repentance in the sighed of God for the wrongs we have done.
43. There is an enforced Restitution, whereof perhaps Zophar speaketh in Iob 20. [ That which he laboured for, he shall restore, and not swallow it down;
43. There is an Enforced Restitution, whereof perhaps Zophar speaks in Job 20. [ That which he laboured for, he shall restore, and not swallow it down;
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It may be feared, if every Officer that hath to do in or about the Courts of Iustice, should be tied to that proportion, many one would have but a very small surplusage remaining, whereout to bestow the one moity to pious uses, as Zacheus there did.
It may be feared, if every Officer that hath to do in or about the Courts of justice, should be tied to that proportion, many one would have but a very small surplusage remaining, whereout to bestow the one moiety to pious uses, as Zacchaeus there did.
44. There is scarce any one point in the whole body of Moral Divinity, that soundeth so harsh to the ear, or relisheth so harsh in the palate of a worldling, as this of Restitution doth.
44. There is scarce any one point in the Whole body of Moral Divinity, that soundeth so harsh to the ear, or relisheth so harsh in the palate of a worldling, as this of Restitution does.
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yet as hard as it seemeth to be, it is full of Reason and Equity. So full, that I dare confidently say, whoever he be, that complaineth of it as a hard imposition, when he is required to restore to the right owner that which he hath unjustly taken from him, that Man is NONLATINALPHABET;
yet as hard as it seems to be, it is full of Reason and Equity. So full, that I Dare confidently say, whoever he be, that Complaineth of it as a hard imposition, when he is required to restore to the right owner that which he hath unjustly taken from him, that Man is;
But for the thing it self in general, thus much is clear from the Iudicial Law of God, given by Moses to the people of Israel; from the Letter whereof,
But for the thing it self in general, thus much is clear from the Judicial Law of God, given by Moses to the people of Israel; from the letter whereof,
Because we fall, for the most part, either short, or over in that, from which we are to take our first rise towards the right knowledg of God; to wit, the right knowledg of our selves. We do not only see very imperfectly at the best,
Because we fallen, for the most part, either short, or over in that, from which we Are to take our First rise towards the right knowledge of God; to wit, the right knowledge of our selves. We do not only see very imperfectly At the best,
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tho Christians be free, ( positive Laws binding none but those to whom they were given) yet the Equity thereof still bindeth us as a branch of the unchangeable Law of Nature. That whosoever shall have wronged his Neighbour in any thing committed to his custody, or in fellowship, or in any thing taken away by violence, or by fraud, or in detaining any found thing, or the like, is bound to restore it; and that in integrum, to the utmost farthing of what he hath taken, if he be able.
though Christians be free, (positive Laws binding none but those to whom they were given) yet the Equity thereof still binds us as a branch of the unchangeable Law of Nature. That whosoever shall have wronged his Neighbour in any thing committed to his custody, or in fellowship, or in any thing taken away by violence, or by fraud, or in detaining any found thing, or the like, is bound to restore it; and that in integrum, to the utmost farthing of what he hath taken, if he be able.
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Nor so only, but beside the Principal, to offer some little overplus also by way of compensation for the damage; if at least the wronged party have sustained any damage thereby,
Nor so only, but beside the Principal, to offer Some little overplus also by Way of compensation for the damage; if At least the wronged party have sustained any damage thereby,
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Moses his Law speaketh of a fifth part more, as if he had wronged his Neighbour to the value of twenty sheckels, the restitution was to be after the rate of four and twenty. See the 6th of Leviticus, in the beginning of the Chapter.
Moses his Law speaks of a fifth part more, as if he had wronged his Neighbour to the valve of twenty sheckels, the restitution was to be After the rate of four and twenty. See the 6th of Leviticus, in the beginning of the Chapter.
The assignment of that proportion belonged to the Iewish people, and the obligation thereof therefore expired, together with that policy; but yet still reason and equity require that something be done.
The assignment of that proportion belonged to the Jewish people, and the obligation thereof Therefore expired, together with that policy; but yet still reason and equity require that something be done.
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The Lord give us all hearts to do that which is equal and right, and in all our dealings with others, to have evermore the fear of God before our eyes;
The Lord give us all hearts to do that which is equal and right, and in all our dealings with Others, to have evermore the Fear of God before our eyes;
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knowing that of the Lord the righteous Iudg, we shall in our souls, receive at the last great Assize, according to that we have done in our bodies here, whether it be good or evil.
knowing that of the Lord the righteous Judge, we shall in our Souls, receive At the last great Assize, according to that we have done in our bodies Here, whither it be good or evil.
1. IT being impossible for us to know God absolutely, and as he is, (his essence being infinite, and so altogether incomprehensible by any but himself) the highest degree of knowledg• we can hope to attain unto, (at least in this life) is by way of comparison with our selves, and other Creatures.
1. IT being impossible for us to know God absolutely, and as he is, (his essence being infinite, and so altogether incomprehensible by any but himself) the highest degree of knowledg• we can hope to attain unto, (At least in this life) is by Way of comparison with our selves, and other Creatures.
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Whereby it is possible for us, making the comparison right, and remembring ever the infinite disproportion of the things compared, to come to some little kind of glimmering guess what he is; by finding,
Whereby it is possible for us, making the comparison right, and remembering ever the infinite disproportion of the things compared, to come to Some little kind of glimmering guess what he is; by finding,
3. To rectify this so absurd and dangerous an Error in us, (absurd in the ground, and dangerous in the consequents ) and withal to bring us, by a righter understanding of our selves, to a better knowledg of God; useful (amongst other things) it is, to consider the wide difference that is betwixt God's ways and ours, betwixt our purposes and his.
3. To rectify this so absurd and dangerous an Error in us, (absurd in the ground, and dangerous in the consequents) and withal to bring us, by a righter understanding of our selves, to a better knowledge of God; useful (among other things) it is, to Consider the wide difference that is betwixt God's ways and ours, betwixt our Purposes and his.
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Weigh them the one against the other in the ballance of the Sanctuary; or but even by the beam of your own reason and experience, so it be done impartially;
Weigh them the one against the other in the balance of the Sanctuary; or but even by the beam of your own reason and experience, so it be done impartially;
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First, When we have tossed many and various thoughts in our heads, amidst the throng of our hopes, and fears, and desires, and care; cast this way, and that way;
First, When we have tossed many and various thoughts in our Heads, amid the throng of our hope's, and fears, and Desires, and care; cast this Way, and that Way;
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plotted, contrived, and devised, how to avoid this or that danger, how to compass this or that design, how to gratify this friend, or advance that Child, how to counterwork or defeat this or that enemy or competitor ▪ when we have summoned all our powers, and set all our wits on work to manage the design we have pitched upon,
plotted, contrived, and devised, how to avoid this or that danger, how to compass this or that Design, how to gratify this friend, or advance that Child, how to counterwork or defeat this or that enemy or competitor ▪ when we have summoned all our Powers, and Set all our wits on work to manage the Design we have pitched upon,
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6. Which two Points, to wit, the vanity of our Devices, and the stability of God's Counsels, by reason of the opposition that is betwixt them, whereby they mutually give and receive light and confirmation either to and from other, are therefore very frequently joined together in sundry places of Scripture.
6. Which two Points, to wit, the vanity of our Devices, and the stability of God's Counsels, by reason of the opposition that is betwixt them, whereby they mutually give and receive Light and confirmation either to and from other, Are Therefore very frequently joined together in sundry places of Scripture.
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how vain and ineffectual they are, and instead of that liberty and advantage they had promised to themselves, procure them nothing but scorn and vexation, is largely, declared in the beginning of the Psalm; and then followeth, in few words,
how vain and ineffectual they Are, and instead of that liberty and advantage they had promised to themselves, procure them nothing but scorn and vexation, is largely, declared in the beginning of the Psalm; and then follows, in few words,
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how effectual (notwithstanding all their imaginations and endeavours to the contrary) the purpose of God, was in setting up the Kingdom of Christ; Yet have I set my King upon my holy hill of Sion.
how effectual (notwithstanding all their Imaginations and endeavours to the contrary) the purpose of God, was in setting up the Kingdom of christ; Yet have I Set my King upon my holy hill of Sion.
and in words agreeable to these of Solomon, even in terminis; The Lord bringeth the counsel of the heathen to nought, and maketh the devices of the people of none effect. That for the first point;
and in words agreeable to these of Solomon, even in terminis; The Lord brings the counsel of the heathen to nought, and makes the devices of the people of none Effect. That for the First point;
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and all the most exquisite resolutions, and advantageous endeavours ensuing thereupon, are but devices in comparison, Imaginations, Fancies, or if you can find any lighter or emptier name whereby to call them.
and all the most exquisite resolutions, and advantageous endeavours ensuing thereupon, Are but devices in comparison, Imaginations, Fancies, or if you can find any lighter or emptier name whereby to call them.
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Indeed, all these expressions are but too high, to render to the full, the extream vacuity and nothingness of all humane devices. Very Chimaera's they are, Gastles in the Air, that have no real existence in them, no base or bottom under them to uphold them.
Indeed, all these expressions Are but too high, to render to the full, the extreme vacuity and nothingness of all humane devices. Very Chimaera's they Are, Gastles in the Air, that have no real existence in them, no base or bottom under them to uphold them.
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There are many fancies (or fantastical devices) in a Man's heart. Now the vanity of Mens fancies may something appear in mad Men; in whom the inflammation of blood distempering the brain,
There Are many fancies (or fantastical devices) in a Man's heart. Now the vanity of Men's fancies may something appear in mad Men; in whom the inflammation of blood distempering the brain,
as it hindereth the operation of the mind, and depriveth them of all solidity of judgment; so it addeth strength and nimbleness to the fancy. Whence it cometh to pass, that the sharpest Satyrical wits, with all the help of Art and Study, cannot ordinarily invent such shrewd and stinging answers, nor make such quick and smart returns of wit, to those that talk with them,
as it hindereth the operation of the mind, and depriveth them of all solidity of judgement; so it adds strength and nimbleness to the fancy. Whence it comes to pass, that the Sharpest Satyrical wits, with all the help of Art and Study, cannot ordinarily invent such shrewd and stinging answers, nor make such quick and smart returns of wit, to those that talk with them,
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10. But in nothing is the vanity of Mens fancies more apparent, than in our ordinary dreams. Wherein we often fancy to our selv•s golden mountains, and many other such things,
10. But in nothing is the vanity of Men's fancies more apparent, than in our ordinary dreams. Wherein we often fancy to our selv•s golden Mountains, and many other such things,
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and such as when we are awake, we do not only find to be void of all truth and reality, but we laugh at as ridiculous, and wonder how such senseless and inconsistent imaginations should ever come into our heads.
and such as when we Are awake, we do not only find to be void of all truth and reality, but we laugh At as ridiculous, and wonder how such senseless and inconsistent Imaginations should ever come into our Heads.
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and are accordingly affected with them, mightily pleased or displeased, even as they suit with, or go cross to our natural desires. But when we awake, we many times can scarce well tell what we dreamed of, much less do we find our selves possest of those things which in our dreams we fancied to be ours.
and Are accordingly affected with them, mightily pleased or displeased, even as they suit with, or go cross to our natural Desires. But when we awake, we many times can scarce well tell what we dreamed of, much less doe we find our selves possessed of those things which in our dreams we fancied to be ours.
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The same name is found also in the New, — according to the purpose of him that worketh all things after the Counsel of his own will, Eph. 1. 21. Yet is not this to be understood properly neither:
The same name is found also in the New, — according to the purpose of him that works all things After the Counsel of his own will, Ephesians 1. 21. Yet is not this to be understood properly neither:
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such are all the plots and projects, the thoughts and purposes of Men, wherewith they so much please or disquiet themselves about any thing that is done under the Sun. Of all which Solomon, out of his great wisdom, and much experience, pronounceth often and peremptorily, that they are but vanity, and folly, and madness. They that applaud themselves in their cunning and deep contrivances; that trust to their Wealth, Power, Strength, or Policy; that think they are able to carry all before them,
such Are all the plots and projects, the thoughts and Purposes of Men, wherewith they so much please or disquiet themselves about any thing that is done under the Sun. Of all which Solomon, out of his great Wisdom, and much experience, pronounceth often and peremptorily, that they Are but vanity, and folly, and madness. They that applaud themselves in their cunning and deep contrivances; that trust to their Wealth, Power, Strength, or Policy; that think they Are able to carry all before them,
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Like as a dream when one awaketh, so shalt thou make their Image to vanish out of the City, Psal. 73. And Psal. 76. The Proud are robbed: they have slept their sleep;
Like as a dream when one awakes, so shalt thou make their Image to vanish out of the city, Psalm 73. And Psalm 76. The Proud Are robbed: they have slept their sleep;
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and all the Men of might, (that is, that thought themselves such mighty Men, whilst they continued in their dream ) when they awaked, found nothing in their hands.
and all the Men of might, (that is, that Thought themselves such mighty Men, while they continued in their dream) when they awaked, found nothing in their hands.
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And the Prophet Isaiah saith, concerning all the Nations that fight against mount Sion, that they shall be even as when a hungry Man dreameth that he is eating,
And the Prophet Isaiah Says, Concerning all the nations that fight against mount Sion, that they shall be even as when a hungry Man dreameth that he is eating,
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Those devices which we applaud in our selves or others, as matters of a great reach, and contrived with deep policy, are no better than meer fancies or dreams; whimsies, as we call them.
Those devices which we applaud in our selves or Others, as matters of a great reach, and contrived with deep policy, Are no better than mere fancies or dreams; whimsies, as we call them.
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At the most, but as a Spider's Web, (that is one of the Prophets comparisons too) a thing of great curiosity to the eye, spun of a most fine subtile thread, and in a most exact proportion: but a thing of no strength at all,
At the most, but as a Spider's Web, (that is one of the prophets comparisons too) a thing of great curiosity to the eye, spun of a most fine subtle thread, and in a most exact proportion: but a thing of no strength At all,
and carry on without either fear or wit: so (but infinitely more than so) do the wise purposes and Counsels of God, exceed the vain imaginations and devices of Men. As the lightning, which is but a flash, and then vanisheth, so are these;
and carry on without either Fear or wit: so (but infinitely more than so) do the wise Purposes and Counsels of God, exceed the vain Imaginations and devices of Men. As the lightning, which is but a flash, and then Vanishes, so Are these;
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but those, like the Sun, which hath a fulness of durable light and heat within it self, always alike, howsoever it may appear to us, sometimes more and sometimes less.
but those, like the Sun, which hath a fullness of durable Light and heat within it self, always alike, howsoever it may appear to us, sometime more and sometime less.
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What between fears and hopes, desires and cares, our thoughts are so pulled and harrowed this way and that way, that many times we are so distracted in our minds, that we cannot well tell what we would have,
What between fears and hope's, Desires and Cares, our thoughts Are so pulled and harrowed this Way and that Way, that many times we Are so distracted in our minds, that we cannot well tell what we would have,
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but throw it away presently, as soon as they see another (perhaps a verier toy than it) and long as eagerly for that; ( Quod petiit spernit: ) There is a spice of this childishness remaining in all the Sons of Adam, even to their dying day:
but throw it away presently, as soon as they see Another (perhaps a verier toy than it) and long as eagerly for that; (Quod petiit spernit:) There is a spice of this childishness remaining in all the Sons of Adam, even to their dying day:
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Whether it be from the natural fickleness of our minds longing after novelty, or from the unsufficiency of any thing in this World, to satisfie the appetites of the Soul;
Whither it be from the natural fickleness of our minds longing After novelty, or from the unsufficiency of any thing in this World, to satisfy the appetites of the Soul;
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certain it is, that we cannot affect any thing long without some weariness and satiety. Whence it cometh to pass, that we seek for that contentment in variety, which we cannot find in any one thing, though never so excellent and desirable.
certain it is, that we cannot affect any thing long without Some weariness and satiety. Whence it comes to pass, that we seek for that contentment in variety, which we cannot find in any one thing, though never so excellent and desirable.
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Thus it fareth with us, according to what our Saviour said of Martha, NONLATINALPHABET, We are troubled (or rather we trouble our selves) about many things: or what Solomon saith of Men in general, that they have sought out many inventions. Many fancies we entertain:
Thus it fareth with us, according to what our Saviour said of Martha,, We Are troubled (or rather we trouble our selves) about many things: or what Solomon Says of Men in general, that they have sought out many Inventions. Many fancies we entertain:
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By this very Argument, the Apostle in the Epistle to the Hebrews, proveth the insufficiency of the legal Priesthood and Sacrifices: the Priests were many,
By this very Argument, the Apostle in the Epistle to the Hebrews, Proves the insufficiency of the Legal Priesthood and Sacrifices: the Priests were many,
17. It is no commendation then, but rather a disparagement to mens devices, that they are so many. But it is the Honour of God, that his Counsel is but one, and unchangeable.
17. It is no commendation then, but rather a disparagement to men's devices, that they Are so many. But it is the Honour of God, that his Counsel is but one, and unchangeable.
and altogether unchangeable. We follow our own devices, many times, which we afterwards repent: and truly our second thoughts are most an end the wiser. But with God there is no after-counsel, to correct the errors of the former: he knoweth not any such thing as repentance; it is altogether hid from his eyes. He is indeed sometimes in the Scriptures said to repent, as Gen. 6. and in the business of Nineveh, and elsewhere.
and altogether unchangeable. We follow our own devices, many times, which we afterwards Repent: and truly our second thoughts Are most nias end the Wiser. But with God there is no after-counsel, to correct the errors of the former: he Knoweth not any such thing as Repentance; it is altogether hid from his eyes. He is indeed sometime in the Scriptures said to Repent, as Gen. 6. and in the business of Nineveh, and elsewhere.
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So that still, that is eternally true, which was spoken indeed by a false Prophet, but whose spirit and tongue was at that time guided by the God of Truth, Num. 23. 19. God is not a Man, that he shall lye;
So that still, that is eternally true, which was spoken indeed by a false Prophet, but whose Spirit and tongue was At that time guided by the God of Truth, Num. 23. 19. God is not a Man, that he shall lie;
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18. Followeth the third Difference, which consisteth in their Efficacy, that is expressed in the Text by their different manner of Existing. Many devices may be in a man's heart, but it is not in his power to make them stand; unless God will, they shall never be accomplished.
18. Follows the third Difference, which Consisteth in their Efficacy, that is expressed in the Text by their different manner of Existing. Many devices may be in a Man's heart, but it is not in his power to make them stand; unless God will, they shall never be accomplished.
so as to comprehend the whole Soul, in all its faculties, as well the apprehensive as the appetitive; and consequently taketh in the Thoughts, as well as the Desires of the Soul. Whence we read of the thoughts of the heart, of thoughts arising in the heart, of thoughts proceeding from out the heart, and the like.
so as to comprehend the Whole Soul, in all its faculties, as well the apprehensive as the appetitive; and consequently Takes in the Thoughts, as well as the Desires of the Soul. Whence we read of the thoughts of the heart, of thoughts arising in the heart, of thoughts proceeding from out the heart, and the like.
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The meaning then is, that multitudes and variety of devices may be in a Man's head, or in his heart, in his thoughts and desires, in his intentions and hopes; but unless God give leave, there they must stay.
The meaning then is, that Multitudes and variety of devices may be in a Man's head, or in his heart, in his thoughts and Desires, in his intentions and hope's; but unless God give leave, there they must stay.
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— They imagined such a device, as they are not able to perform, Psal. 21. Whatsoever high conceits Men may have of the fond imaginations of their own hearts,
— They imagined such a device, as they Are not able to perform, Psalm 21. Whatsoever high conceits Men may have of the found Imaginations of their own hearts,
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yet the Lord, that better understandeth us than we do our selves, knows all the thoughts of Men, that they are but vain, Psal. 94. And this he knoweth, not only for the NONLATINALPHABET, that it is so, by his omniscience and prescience; but for the NONLATINALPHABET too (which is the most perfect kind of knowledg) why it is so;
yet the Lord, that better understands us than we do our selves, knows all the thoughts of Men, that they Are but vain, Psalm 94. And this he Knoweth, not only for the, that it is so, by his omniscience and prescience; but for the too (which is the most perfect kind of knowledge) why it is so;
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and of Princes too, as it is added in some Translations) to be of none effect, Psal. 33. 20. Possibly the heart may be so full, that it may run over, make some offers outward by the mouth, (for out of the abundance of the heart, the mouth speaketh ) and the tongue may boast great things, and talk high.
and of Princes too, as it is added in Some Translations) to be of none Effect, Psalm 33. 20. Possibly the heart may be so full, that it may run over, make Some offers outward by the Mouth, (for out of the abundance of the heart, the Mouth speaks) and the tongue may boast great things, and talk high.
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For as a vapour that ariseth from the earth, is scattred with the wind, vanisheth, and cometh to nothing; so are all the imaginations and devices that are conceived in the heart of Man, blasted when the Lord bloweth upon them, and then they come to nothing.
For as a vapour that arises from the earth, is scattered with the wind, Vanishes, and comes to nothing; so Are all the Imaginations and devices that Are conceived in the heart of Man, blasted when the Lord blows upon them, and then they come to nothing.
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What he hath purposed either himself to do, or to have done by any of his Creatures, shall most certainly, and infallibility, come to pass in every circumstance, just as he hath appointed it.
What he hath purposed either himself to do, or to have done by any of his Creatures, shall most Certainly, and infallibility, come to pass in every circumstance, just as he hath appointed it.
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It is established in the Heavens: and tho all the Powers in Earth and Hell should joyn their forces together, set to all their shoulders and strength against it,
It is established in the Heavens: and though all the Powers in Earth and Hell should join their forces together, Set to all their shoulders and strength against it,
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His Name is Iehovah: it signifieth as much as Essence or Being. 1. Not only because of the e•ternity of his own being, and that from himself, and underived from any other;
His Name is Jehovah: it signifies as much as Essence or Being. 1. Not only Because of the e•ternity of his own being, and that from himself, and underived from any other;
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What he hath appointed, none can disappoint. His counsel doth, shall, must stand. My Counsel shall stand; and I will do all my pleasure, Isa. 46. 10. 22. The consideration of these differences hath sufficiently discovered the weakness, frailty, and unsuccessfulness of Mens devices on the one side;
What he hath appointed, none can disappoint. His counsel does, shall, must stand. My Counsel shall stand; and I will do all my pleasure, Isaiah 46. 10. 22. The consideration of these differences hath sufficiently discovered the weakness, frailty, and unsuccessfulness of Men's devices on the one side;
and on the other side, the stability, unchangeableness, and unfailingness of God's Counsels. Whereof the consideration of the Reasons of the said differences, will give us yet farther assurance;
and on the other side, the stability, unchangeableness, and unfailingness of God's Counsels. Whereof the consideration of the Reasons of the said differences, will give us yet farther assurance;
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23. First, God is the prima causa, the soveraign Agent, and first mover in every motion and inclination of the Creature: Men, yea and Angels too, who far excel them in strength, are but secondary Agents, subordinate Causes,
23. First, God is the prima causa, the sovereign Agent, and First mover in every motion and inclination of the Creature: Men, yea and Angels too, who Far excel them in strength, Are but secondary Agents, subordinate Causes,
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and, as it were, Instruments to do his Will. Now the first cause hath such a necessary influence into all the operations of second causes, that if the concurrence thereof be with-held, their operations must cease. The Provdence of God, in ordering the World,
and, as it were, Instruments to do his Will. Now the First cause hath such a necessary influence into all the operations of second Causes, that if the concurrence thereof be withheld, their operations must cease. The Provdence of God, in ordering the World,
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and the acting of the Creatures by his actuation of them, is Rota in rota, (so represented to Ezekiel in a Vision) like the motion of a Clock, or other artificial Engine, consisting of many Wheels, one within another, some bigger, some lesser;
and the acting of the Creatures by his actuation of them, is Rota in rota, (so represented to Ezekielem in a Vision) like the motion of a Clock, or other artificial Engine, consisting of many Wheels, one within Another, Some bigger, Some lesser;
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and in his hands are the hearts of the greatest Kings, (and how much more then of meaner persons?) which he turneth and bendeth which way soever he pleaseth, Prov. 21. 1. Be the Ax never so sharp and strong, yet can it not cut any thing,
and in his hands Are the hearts of the greatest Kings, (and how much more then of meaner Persons?) which he turns and bendeth which Way soever he Pleases, Curae 21. 1. Be the Ax never so sharp and strong, yet can it not Cut any thing,
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24. So vain are all mens devices, as to the serving of their own ends; and the accomplishment of their own desires. Yet doth Almighty God so order these otherwise vain things by his over-ruling providence, as to make them subservient to his everlasting counsels.
24. So vain Are all men's devices, as to the serving of their own ends; and the accomplishment of their own Desires. Yet does Almighty God so order these otherwise vain things by his overruling providence, as to make them subservient to his everlasting Counsels.
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For all things serve him, Psal. 119. 91. Happy, thrice happy they that do him voluntary service; they can say with David, and in his sence, Behold, O Lord, how that I am thy servant, Psal. 116. that have devoted themselves faithfully,
For all things serve him, Psalm 119. 91. Happy, thrice happy they that do him voluntary service; they can say with David, and in his sense, Behold, Oh Lord, how that I am thy servant, Psalm 116. that have devoted themselves faithfully,
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or no, though they think of nothing less, they shall serve him to the furthering and accomplishing of his secret Will. As we find, My servant David often,
or no, though they think of nothing less, they shall serve him to the furthering and accomplishing of his secret Will. As we find, My servant David often,
25. Another reason of the differences aforesaid is from God's Eternity. Man is but of Yesterday, and his thoughts casual. They go and come, as it hapneth;
25. another reason of the differences aforesaid is from God's Eternity. Man is but of Yesterday, and his thoughts casual. They go and come, as it Happeneth;
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Tempora mutantur. So many new unexpected accidents happen every hour, which no wit of Man could foresee; that may make it necessary for us, many times, to depart from our former most advised resolutions; as the Mariner must strike sail again perhaps when he hath but newly hoyst it up,
Tempora mutantur. So many new unexpected accidents happen every hour, which no wit of Man could foresee; that may make it necessary for us, many times, to depart from our former most advised resolutions; as the Mariner must strike sail again perhaps when he hath but newly hoist it up,
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the prick endangereth the Horse, and the Horse the Rider; upon the defeat of the Rider (suppose the General, or some Commander of special use) the battel is lost;
the prick endangereth the Horse, and the Horse the Rider; upon the defeat of the Rider (suppose the General, or Some Commander of special use) the battle is lost;
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upon the issue of that battel may depend the state of a whole Kingdom, and in the state of that may the interest of so many Princes and Kingdoms be involved, that a very little oversight, in a very mean person, may occasion very great alterations in a great part of the World.
upon the issue of that battle may depend the state of a Whole Kingdom, and in the state of that may the Interest of so many Princes and Kingdoms be involved, that a very little oversight, in a very mean person, may occasion very great alterations in a great part of the World.
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So easily may mens devices be disappointed, and their expectations frustrated. 26. But the Counsels of God are, as himself is, Eternal, and unchangeable.
So Easily may men's devices be disappointed, and their Expectations frustrated. 26. But the Counsels of God Are, as himself is, Eternal, and unchangeable.
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All change is either for the better, or for the worse; but God cannot change for the better, because he is already best; nor for the worse, for then he should cease to be best; It is therefore impossible he should change at all.
All change is either for the better, or for the Worse; but God cannot change for the better, Because he is already best; nor for the Worse, for then he should cease to be best; It is Therefore impossible he should change At all.
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and those things they do know, but in part. Besides their natural ignorance, through precipitancy, mis-information, prejudice, partial affections, and sundry other causes, they are subject to very many mistakes and aberrations: whereby it cometh to pass, that the wisest men sometimes are fouly overseen,
and those things they do know, but in part. Beside their natural ignorance, through precipitancy, misinformation, prejudice, partial affections, and sundry other Causes, they Are Subject to very many mistakes and aberrations: whereby it comes to pass, that the Wisest men sometime Are foully overseen,
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NONLATINALPHABET — the only wise God, 1 Tim. 1. As we are sure he will not deceive any, being of infinite goodness; so we may be sure he cannot be deceived by any, being of infinite wisdom. There is such a fulness of wisdom in him, that it hath left no room for second thoughts, or after-counsels: nor can there be imagined any cause,
— the only wise God, 1 Tim. 1. As we Are sure he will not deceive any, being of infinite Goodness; so we may be sure he cannot be deceived by any, being of infinite Wisdom. There is such a fullness of Wisdom in him, that it hath left no room for second thoughts, or after-counsels: nor can there be imagined any cause,
why he should not persist in the same mind still, and pursue that his said resolution; and yet there may a thousand impediments intervene to obstruct the business:
why he should not persist in the same mind still, and pursue that his said resolution; and yet there may a thousand impediments intervene to obstruct the business:
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his Power hath no bars or bounds, other than those of his own will: Quicquid voluit, fecit, Whatsoever the Lord pleased, that did he in heaven, & in earth;
his Power hath no bars or bounds, other than those of his own will: Quicquid voluit, fecit, Whatsoever the Lord pleased, that did he in heaven, & in earth;
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and that too of an effectual resistance, such a resistance as shall hinder the accomplishment of that Will. For otherwise there are thousands that offer resistance to that also, if their resistance could prevail.
and that too of an effectual resistance, such a resistance as shall hinder the accomplishment of that Will. For otherwise there Are thousands that offer resistance to that also, if their resistance could prevail.
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31. Lay all these together, the Soveraignty, the Eternity, the Wisdom, and the Power of God, (and in all these God will be glorified) and you will see great reason,
31. Lay all these together, the Sovereignty, the Eternity, the Wisdom, and the Power of God, (and in all these God will be glorified) and you will see great reason,
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Even to let men see, in their disappointment, the vanity as all humane devices; that they might learn, not to glory in, or trust to their own wisdom, or strength, or any thing else in themselves, or in any creature; but that he that glorieth, might glory in the Lord only.
Even to let men see, in their disappointment, the vanity as all humane devices; that they might Learn, not to glory in, or trust to their own Wisdom, or strength, or any thing Else in themselves, or in any creature; but that he that Glorieth, might glory in the Lord only.
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Tho our Purposes should be honest, and not any ways sinful, either in Matter, End, Means, or other Circumstance: yet if we should be over-confident of their success, rest too much upon our own skill, contrivances, or any worldly help: like enough they may deceive us.
Tho our Purposes should be honest, and not any ways sinful, either in Matter, End, Means, or other Circumstance: yet if we should be overconfident of their success, rest too much upon our own skill, contrivances, or any worldly help: like enough they may deceive us.
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It may please God to suffer those that have worse purposes, propose to themselves baser ends, or make use of more unwarrantable means, to prosper to our grief and loss, yea, possibly to our destruction: if it be but for this only, to chastise us for resting too much upon outward helps, and making flesh our arm, and not relying ourselves intirely upon him and his salvation.
It may please God to suffer those that have Worse Purposes, propose to themselves baser ends, or make use of more unwarrantable means, to prosper to our grief and loss, yea, possibly to our destruction: if it be but for this only, to chastise us for resting too much upon outward helps, and making Flesh our arm, and not relying ourselves entirely upon him and his salvation.
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that is, in the ordinary course of God's providence usually doth) begin at the house of God? Who out of his tender care of their well-doing, will sooner punish (temporally I mean) his own children, when they take pride in their own inventions, and sooth themselves in the devices of their own hearts,
that is, in the ordinary course of God's providence usually does) begin At the house of God? Who out of his tender care of their welldoing, will sooner Punish (temporally I mean) his own children, when they take pride in their own Inventions, and sooth themselves in the devices of their own hearts,
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These he suffereth many times to go on in their impieties, and to climb up to the height of their ambitious desires, that in the mean time he may make use of their injustice and oppression for the scourging of those of his own houshold, and in the end get himself the more glory by their destruction.
These he suffers many times to go on in their impieties, and to climb up to the height of their ambitious Desires, that in the mean time he may make use of their injustice and oppression for the scourging of those of his own household, and in the end get himself the more glory by their destruction.
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And that, not with temporary punishments only, as he did correct his own, but (without repentance) evil shall hunt them to their everlasting destruction, that despise his known Counsels, to follow the cursed devices and imaginations of their own naughty hearts.
And that, not with temporary punishments only, as he did correct his own, but (without Repentance) evil shall hunt them to their everlasting destruction, that despise his known Counsels, to follow the cursed devices and Imaginations of their own naughty hearts.
that say, in the pride of their hearts, ( with our tongues, with our wits, with our arms and armies, we will prevail: We are they that ought to speak, and to rule:
that say, in the pride of their hearts, (with our tongues, with our wits, with our arms and armies, we will prevail: We Are they that ought to speak, and to Rule:
When they are in the top of their jollity, and gotten to the uppermost roundle of the ladder, then doth he put to his hand, tumble them down headlong at once:
When they Are in the top of their jollity, and got to the uppermost roundle of the ladder, then does he put to his hand, tumble them down headlong At once:
and then how suddenly do they consume, perish, and come to a fearful end? Then shall they find (but too late) what their pride would not before suffer them to believe, to be a terrible truth, that all their devices were but folly, and that the counsel of the Lord must stand.
and then how suddenly do they consume, perish, and come to a fearful end? Then shall they find (but too late) what their pride would not before suffer them to believe, to be a terrible truth, that all their devices were but folly, and that the counsel of the Lord must stand.
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When their enemies have bent all the strength of their wits and power to work their destruction, God can (and as he seeth it instrumental to his everlasting counsels will) infatuate all their counsels, elude all their devices and stratagems, bring all their preparations & enterprises to nought,
When their enemies have bent all the strength of their wits and power to work their destruction, God can (and as he sees it instrumental to his everlasting Counsels will) infatuate all their Counsels, elude all their devices and stratagems, bring all their preparations & enterprises to nought,
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and turn them all to their destruction, his own glory, and the welfare of his servants. 1. Either by turning their counsels into folly, as he did Achitophel's. 2. Or by diversion, finding them work else where;
and turn them all to their destruction, his own glory, and the welfare of his Servants. 1. Either by turning their Counsels into folly, as he did Achitophel's. 2. Or by diversion, finding them work Else where;
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and were ready to take him, upon a message then brought him of an invasion of the Land by the Philistines. And as he sent a blast upon Senacherib, by a rumour that he heard of the King of Aethiopia's coming forth to war against him;
and were ready to take him, upon a message then brought him of an invasion of the Land by the philistines. And as he sent a blast upon Sennacherib, by a rumour that he herd of the King of Aethiopia's coming forth to war against him;
Whereof, besides sundry examples in Scripture, God hath given us of this Nation some remarkable experiments: especially in two never to be forgotten defeats, the one of the invincible Armado in eighty eight, the other of the Gunpowder Treason since.
Whereof, beside sundry Examples in Scripture, God hath given us of this nation Some remarkable experiments: especially in two never to be forgotten defeats, the one of the invincible Armado in eighty eight, the other of the Gunpowder Treason since.
which caused him to desert his intended siege of Ierusalem. 3. Or by putting a Blessing into the mouth of their enemies instead of a curse: as he guided the mouth of Bala•m, contrary to his intendment and desire. 4. Or he can melt the hearts of his enemies into a kind of compassion, or cause them to relent,
which caused him to desert his intended siege of Ierusalem. 3. Or by putting a Blessing into the Mouth of their enemies instead of a curse: as he guided the Mouth of Bala•m, contrary to his intendment and desire. 4. Or he can melt the hearts of his enemies into a kind of compassion, or cause them to relent,
even in the midst of his fullest career: Or as a skilful fisher, when some great fish hath caught the bait, letteth it tumble and play upon the line a while,
even in the midst of his Fullest career: Or as a skilful fisher, when Some great Fish hath caught the bait, lets it tumble and play upon the line a while,
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he letteth them go on in the pleasing devices of their own seduced hearts, and suffereth them to prosper in their mischievous imaginations (according to the old,
he lets them go on in the pleasing devices of their own seduced hearts, and suffers them to prosper in their mischievous Imaginations (according to the old,
and his bridle into their lips, (they are both his own expressions by the Prophet, in the case of Hezekiah and Senacherib ) and so defeateth all their malicious purposes for the future.
and his bridle into their lips, (they Are both his own expressions by the Prophet, in the case of Hezekiah and Sennacherib) and so defeateth all their malicious Purposes for the future.
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And though they fret and rage for anger, and are as impatient as a wild Bull in a net (which is another of the Prophets expressions elsewere) yet is it to no purpose:
And though they fret and rage for anger, and Are as impatient as a wild Bull in a net (which is Another of the prophets expressions elsewhere) yet is it to no purpose:
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and we know, that if we cleave stedfastly to him, he will not give them leave to prevail any farther than shall be for our good. He that by his power, stilleth the raging of the Sea, and hath set it its certain bounds which it may not pass,
and we know, that if we cleave steadfastly to him, he will not give them leave to prevail any farther than shall be for our good. He that by his power, stilleth the raging of the Sea, and hath Set it its certain bounds which it may not pass,
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The reason was, because in the eternal Counsel of God, Christ was to die and rise again: therefore God suffer'd them to have power to procure his Death; but they had no power at all to hinder his Resurrection.
The reason was, Because in the Eternal Counsel of God, christ was to die and rise again: Therefore God suffered them to have power to procure his Death; but they had no power At all to hinder his Resurrection.
and resigning our wills and desires to his wisdom and goodness. It is the fondest thing in the world to think to redeem our selves out of troubles by our own wit or power alone, without his leave.
and resigning our wills and Desires to his Wisdom and Goodness. It is the fondest thing in the world to think to Redeem our selves out of Troubles by our own wit or power alone, without his leave.
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But how to behave our selves, when any trouble is upon us, or danger towards us, the Apostle hath given us an excellent Rule, and our Saviour an excellent Example. The Rule is, Phil. 4. 6. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.
But how to behave our selves, when any trouble is upon us, or danger towards us, the Apostle hath given us an excellent Rule, and our Saviour an excellent Exampl. The Rule is, Philip 4. 6. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.
He taketh no pleasure, either in fools, or sluggards. But here is the danger, lest we should rest in our own counsels, without asking counsel at his mouth; or trust in our own endeavours, without seeking help at his hand. We are to use both Counsels and Endeavours, (provided ever that they be honest and lawful:) but there is something to be done besides, both before and after. Before we use them, we must pray unto God, that he would direct us in our Counsels, and bless us in our endeavours: and when we have used them, we must, by our prayers, again commend the success of both to him, who is able to save us;
He Takes no pleasure, either in Fools, or sluggards. But Here is the danger, lest we should rest in our own Counsels, without asking counsel At his Mouth; or trust in our own endeavours, without seeking help At his hand. We Are to use both Counsels and Endeavours, (provided ever that they be honest and lawful:) but there is something to be done beside, both before and After. Before we use them, we must pray unto God, that he would Direct us in our Counsels, and bless us in our endeavours: and when we have used them, we must, by our Prayers, again commend the success of both to him, who is able to save us;
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Secretum meum mihi. When we are called to be of his Counsel, but not before, we may look into the Ark of his Decrees, and enquire into his secret will. But till then (which will never be) it is happiness enough for us,
Secretum meum mihi. When we Are called to be of his Counsel, but not before, we may look into the Ark of his Decrees, and inquire into his secret will. But till then (which will never be) it is happiness enough for us,
and an unspeakable favour from him if we may be admitted to be of his Court (though not of his Counsel ) and thereby to have some good knowledge of his revealed Will. That is all that belongeth to us;
and an unspeakable favour from him if we may be admitted to be of his Court (though not of his Counsel) and thereby to have Some good knowledge of his revealed Will. That is all that belongeth to us;
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to that therefore let us hold us, as to our proper Rule and Standard. As it is not fit for us to search into that Counsel of his which is lockt up in the Cabinet of his secret Will; so neither is it safe for us to despise that Counsel of his, which is imparted to us in the treasury of his revealed Will. Ask we counsel at God's Mouth;
to that Therefore let us hold us, as to our proper Rule and Standard. As it is not fit for us to search into that Counsel of his which is locked up in the Cabinet of his secret Will; so neither is it safe for us to despise that Counsel of his, which is imparted to us in the treasury of his revealed Will. Ask we counsel At God's Mouth;
consult we the Oracles of his holy Word; let his Testimonies be our guides and counsellors; and let our thoughts and purposes be conformed to the Counsels and Directions given us therein;
consult we the Oracles of his holy Word; let his Testimonies be our guides and counsellors; and let our thoughts and Purposes be conformed to the Counsels and Directions given us therein;
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take it upon the word of three creditable Witnesses. First, Solomon, Prov. 16. Commit thy works unto the Lord; and so shall thy thoughts be established.
take it upon the word of three creditable Witnesses. First, Solomon, Curae 16. Commit thy works unto the Lord; and so shall thy thoughts be established.
That thousands of Men, that have hearkened to the Counsels of God in his holy Word, made their requests known to him by Prayer, and committed their ways to him by a holy dependence upon his good providence;
That thousands of Men, that have harkened to the Counsels of God in his holy Word, made their requests known to him by Prayer, and committed their ways to him by a holy dependence upon his good providence;
For it was not said, that such thoughts and purposes shall infallibly have the desired success, but that it is the most probable way for the obtaining thereof, amidst the great uncernity of all humane affairs and devices. Many times there may be some sinister respects and corrupt aflections mingled with our best intentions, or devotions: or there may lurk in our hearts some secret noysome lust undiscovered, and so unsubdued:
For it was not said, that such thoughts and Purposes shall infallibly have the desired success, but that it is the most probable Way for the obtaining thereof, amid the great uncernity of all humane affairs and devices. Many times there may be Some sinister respects and corrupt afflictions mingled with our best intentions, or devotions: or there may lurk in our hearts Some secret noisome lust undiscovered, and so unsubdued:
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or there may be a leaning too much upon our own devices, or other inferiour helps, without casting our selves upon the providence of God so entirely as we ought:
or there may be a leaning too much upon our own devices, or other inferior helps, without casting our selves upon the providence of God so entirely as we ought:
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First, That all temporal Promises are to be understood cum exceptione crucis: that is to say, not absolutely according to the tenour of the words in the utmost extent;
First, That all temporal Promises Are to be understood cum exception crucis: that is to say, not absolutely according to the tenor of the words in the utmost extent;
but so far forth, as God in his infinite wisdom shall see it expedient to deal with his servants, either in Mercy or Iustice, according to the present temper of their hearts,
but so Far forth, as God in his infinite Wisdom shall see it expedient to deal with his Servants, either in Mercy or justice, according to the present temper of their hearts,
In that large promise which our blessed Saviour maketh to all those that suffer loss in any kind for his sake and the Gospels; eternal life in the world to come is promised absolutely, but the hundred fold now in this present life not simply,
In that large promise which our blessed Saviour makes to all those that suffer loss in any kind for his sake and the Gospels; Eternal life in the world to come is promised absolutely, but the hundred fold now in this present life not simply,
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though they may for the reasons now specified, fail, as to the particulars desired in these inferiour things, which are of smaller importance, and concern a Christian but upon the by: yet in that which ought to be,
though they may for the Reasons now specified, fail, as to the particulars desired in these inferior things, which Are of smaller importance, and concern a Christian but upon the by: yet in that which ought to be,
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Give up thy self faithfully to follow the good counsel of God in his revaled will: and then give up thy desires entirely, to be disposed by his wise counsel in his secret will: and he shall undoubtedly give thee thy hearts desire.
Give up thy self faithfully to follow the good counsel of God in his revaled will: and then give up thy Desires entirely, to be disposed by his wise counsel in his secret will: and he shall undoubtedly give thee thy hearts desire.
Either in those very particulars thou cravest at his hands, if he see the same expedient for thee in order to his glory and thy good; or else in some other thing, which is in truth much more expedient for thee,
Either in those very particulars thou cravest At his hands, if he see the same expedient for thee in order to his glory and thy good; or Else in Some other thing, which is in truth much more expedient for thee,
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Literally setting at nought; so it is translated, Luke 23. 11. and the Latin Translation in Tertullian readeth here fitly to the Greek, Qui manducat, né nullificet non manducantem. Tert. de Jejun. adversus Psych. c. 15.
Literally setting At nought; so it is translated, Lycia 23. 11. and the Latin translation in Tertullian readeth Here fitly to the Greek, Qui manducat, né nullificet non manducantem. Tert de Jejun. Adversus Psych. c. 15.
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Have mercy upon us O Lord, have mercy upon us; for we are exceedingly filled with contempt: Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psal. 123. 3, 4.
Have mercy upon us O Lord, have mercy upon us; for we Are exceedingly filled with contempt: Our soul is exceedingly filled with the scorning of those that Are At ease, and with the contempt of the proud, Psalm 123. 3, 4.
Evil manners have been the spoiling of many good words; as NONLATINALPHABET, Tyrannus, Sophista, Latro, NONLATINALPHABET, Venenum, Magus; and in our English Tongue, Knave, Villain, Churl, &c. See Minshew, Verstegan, &c.
Evil manners have been the spoiling of many good words; as, Tyrannus, Sophista, Latro,, Venenum, Magus; and in our English Tongue, Knave, Villain, Churl, etc. See Minshew, Verstegan, etc.
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As Walter Mapes, sometimes Archdeacon of Oxenford, relating the gross Symony of the Pope, for confirming the Election of Reginald, Bastard Son to Ioceline, Bishop of Sarum, into the See of Bathe; concludeth the Narration thus, Sit tamen domina materque nostra Roma baculus in •qua fractus; & absit credere quae videmus. Mahap. de nugis Curialium ▪ distinct, 1. c. 12.
As Walter Mapes, sometime Archdeacon of Oxford, relating the gross Simony of the Pope, for confirming the Election of Reginald, Bastard Son to Joceline, Bishop of Sarum, into the See of bath; Concludeth the Narration thus, Fit tamen domina materque nostra Roma Baculus in •qua fractus; & absit Believe Quae Videmus. Mahap. de Trifles Curialium ▪ distinct, 1. c. 12.
Cum debemus aliquibus malis adhibere remedium, sive nostris, sive alienis; expedit ad hoc ut securius remedium apponatur, quod supponatur id quod est deterius: quia remedium quod est efficax contra majus malum, multo magis est efficax contra minus ▪ molum. Aquin. 2. 2. qu. 60. •rt 4 a•. 3.
Cum debemus aliquibus malis adhibere remedium, sive nostris, sive alienis; expedit ad hoc ut securius remedium apponatur, quod supponatur id quod est Deterius: quia remedium quod est Effective contra Majus malum, Much magis est Effective contra minus ▪ molum. Aquinas 2. 2. queen. 60. •rt 4 a•. 3.
Aperta non ita reprehendamus, ut de s•ni•ate desperemus. Glos. Ordin ▪ in Rom. 14. 13. Non q•••quid reprehendendum, etiam damnandum est. Sen. 1. 6. de Benef. cap. 39.
Aperta non ita reprehendamus, ut de s•ni•ate desperemus. Glos. Ordain ▪ in Rom. 14. 13. Non q•••quid reprehendendum, etiam damnandum est. Sen. 1. 6. de Beneficence cap. 39.
Et normam, & Causam: Normam, secundum quam; & causam, de qua statuendum. Ad Factum hac pertinet, illa ad jus: ad illam, Peritia opus est; ad hanc, Prudentia.
Et Norman, & Causam: Norman, secundum quam; & Causam, de qua statuendum. Ad Factum hac pertinet, illa ad jus: ad Illam, Peritia opus est; ad hanc, Prudence.
Jer. 17. 9. I know nothing by my self, yet am I not hereby justified, but he that judgeth me is the LORD, 1 Cor. 4 4. If our heart condemn us, GOD is greater than our heart, and knoweth all things, 1 John 3. 21. Latet me facultas mea, quae in me est; ut animus meus de viribus suis ipse se interrogans, non facilè sibi credendum existimet, quia & quod inest plerumque occult•m est. Aug. lib. 10. Confess. c. 32.
Jer. 17. 9. I know nothing by my self, yet am I not hereby justified, but he that Judgeth me is the LORD, 1 Cor. 4 4. If our heart condemn us, GOD is greater than our heart, and Knoweth all things, 1 John 3. 21. Latet me facultas mea, Quae in me est; ut animus meus de viribus suis ipse se interrogans, non facilè sibi credendum existimet, quia & quod Inset plerumque occult•m est. Aug. lib. 10. Confess. c. 32.
Temeritas est damnare quod nescias. Sen. Epist. 91. S•nt quaedam facta media, quae ignoramus quo animo fiunt, quia & bono & malo fieri possunt, de quibus temerarium est judicare. August. l. 2. de Serm. Dom. in monte, cap. 18.
Temeritas est damnare quod Nescias. Sen. Epistle 91. S•nt quaedam facta media, Quae ignoramus quo animo Fluent, quia & Bono & Malo fieri possunt, de quibus Rashly est judicare. August. l. 2. de Sermon Dom. in monte, cap. 18.
In rerum judicio debet aliquis niti ad hoc, ut interpretetur unumquodque secundum quod est: in judicio autem personarum, ut interpretetur in melius. Aquin. 2. 0. qu. 60. art. 4. ad 3. and he giveth a substantial reason for it, ib. in resp. id 2.
In rerum Judicio debet aliquis niti ad hoc, ut interpretetur unumquodque secundum quod est: in Judicio autem personarum, ut interpretetur in Better. Aquinas 2. 0. queen. 60. art. 4. and 3. and he gives a substantial reason for it, ib. in resp. id 2.
Melius est quod aliquis frequenter fallatur, habens bonam opinionem de malo homine, quàm quòd rarius fallatur, habens malam opinionem de bono homine ▪ quia ex hoc sit injuria alicui; non autem ex primo. Aq. 2. a. qu. 60. Art. 2. ad. 1.
Better est quod aliquis frequenter fallatur, habens Good opinionem de Malo homine, quàm quòd rarius fallatur, habens Evil opinionem de Bono homine ▪ quia ex hoc sit injuria alicui; non autem ex primo. Aqueduct 2. a. queen. 60. Art. 2. ad. 1.
Si suspiciones vitare non possumus, quia homines sumus: judicia tamen, id est, definitivas firmasque sententias continere debemus. Glos. Ordin. in 1 Cor. 4.
Si suspiciones vitare non possumus, quia homines sumus: Judicia tamen, id est, definitivas firmasque sententias continere debemus. Glos. Ordain. in 1 Cor. 4.
Pro inficiatione pontificatûs foeminei. Aquipont. in resp. ad Sohn de Antichristo Thes. 15. speaking of the Priests executed in the Reign of Qu. Elizabeth.
Pro inficiatione pontificatûs foeminei. Aquipont. in resp. ad Son de Antichrist Thebes 15. speaking of the Priests executed in the Reign of Qu. Elizabeth.
The practice of our Church sufficiently confirmeth this: which censureth no man for the bare omission of some kind of Rites and Ceremonies now and then; where it may be presumed, by the parties chearful and general conformity otherwise, that such omission proceedeth not either from an opinionative dislike of the Ceremony imposed, or from a timorous and obsequious humouring of such as dislike it. Whosoever willingly and purposely doth openly break, &c. Artic. 34.
The practice of our Church sufficiently confirmeth this: which censureth no man for the bore omission of Some kind of Rites and Ceremonies now and then; where it may be presumed, by the parties cheerful and general conformity otherwise, that such omission Proceedeth not either from an opinionative dislike of the Ceremony imposed, or from a timorous and obsequious Humouring of such as dislike it. Whosoever willingly and purposely does openly break, etc. Artic. 34.
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In minimis quoque mandatis culpam facit non minimam: & convertit in crimen gravis rebellionis naevum satis levem simplicis transgressionis. Bern. de prec. & dispens.
In minimis quoque mandatis Fault facit non minimam: & Convertit in crimen gravis Rebellion naevum satis levem Simplicio transgressionis. Bern. de Prec. & dispense.
All benefit of Law being denied them, and they debarred of other means by conference or writing for their defence. Def. of Ministers reasons, part 1. pref. to the Reader, We do accuse the Reverend Bishops in the sight of God and Man, for their hard and extreme dealing toward us. Removal of Imputations, p. 40.
All benefit of Law being denied them, and they debarred of other means by conference or writing for their defence. Def. of Ministers Reasons, part 1. pref. to the Reader, We do accuse the Reverend Bishops in the sighed of God and Man, for their hard and extreme dealing towards us. Removal of Imputations, p. 40.
So Pelagius, from whose root Popery (in that Branch) sprouted, was a man as strict for life as most Catholicks: yet a most dangerous and pestilent Heretick. Pelagii, viri, ut audio, Sanct, & non parvo profectu Christiani. Aug. 3. de pec. merit. & rem. 1. Istum, sicut eum qui noverunt loquuntur, bonum ac praedicandum virum• Ib. c. 3.
So Pelagius, from whose root Popery (in that Branch) sprouted, was a man as strict for life as most Catholics: yet a most dangerous and pestilent Heretic. Pelagii, viri, ut audio, Sanct, & non parvo profectu Christians. Aug. 3. de pec. merit. & remembering. 1. Istum, sicut Eum qui noverunt loquuntur, bonum ac praedicandum virum• Ib. c. 3.
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I refer the Reader for more particular satisfaction to Fr. Mason 's Serm. on 1 Cor. 14. 40. pag. 30. Sam. Collins Serm. on 1 Tim. 6. 3. pa. 21, 22 and others: but especially to their own Writings.
I refer the Reader for more particular satisfaction to Fr. Mason is Sermon on 1 Cor. 14. 40. page. 30. Sam. Collins Sermon on 1 Tim. 6. 3. Paul. 21, 22 and Others: but especially to their own Writings.
This Simile was first used by a very Reverend, grave and worthy Dean (who hath many ways deserved well of our whole Church) Alexander Noel, Dean of Pauls, in a Sermon before Queen Elizabeth: and modestly and moderately urged, not at all against the Ceremonies (which by his practice he did allow), but for the further restraint of Popish Priests and Jesuites, who lay thick in Ireland, and the Western Coasts of England and Wales, as heaps of dust and dirt behind the doors. Yet I here ascribed it to the Puritans, who (though they father it upon that good Man) must own it as their own Brat, because by mis applying it to the Ceremonies, they have made it their own. — Malè dum recitas, incipit esse t•un.
This Simile was First used by a very Reverend, grave and worthy Dean (who hath many ways deserved well of our Whole Church) Alexander Noel, Dean of Paul's, in a Sermon before Queen Elizabeth: and modestly and moderately urged, not At all against the Ceremonies (which by his practice he did allow), but for the further restraint of Popish Priests and Jesuits, who lay thick in Ireland, and the Western Coasts of England and Wales, as heaps of dust and dirt behind the doors. Yet I Here ascribed it to the Puritans, who (though they father it upon that good Man) must own it as their own Brat, Because by miss applying it to the Ceremonies, they have made it their own. — Malè dum recitas, incipit esse t•un.
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Gal. 2. 14. utique conversationis fuit vitium, non praedicationis. Tert. de praescript. cap. 23. Non imperio, sed facto. Lyra. Non docentis imperio, sed conversationis exemplo. Gloss. Ord. ibid.
Gal. 2. 14. Utique conversationis fuit Vitium, non praedicationis. Tert de prescript. cap. 23. Non Imperial, sed facto. Lyra. Non docentis Imperial, sed conversationis exemplo. Gloss. Ord. Ibid.
As Zuinglius said of Carolostadius whom he judged too weak to undertake the defence of the truth against Luther in the point of consubstantiation. Non satis humerorum habet. Sleiden.
As Zwingli said of Carolostadius whom he judged too weak to undertake the defence of the truth against Luther in the point of consubstantiation. Non satis humerorum habet. Sleiden.
non est actio bona simpliciter, nisi omnes bonit•tes concurrant: sed. quilibet defectus singularis causat malum. Aquin. 1. 2. qu. 18. art. 4. ad 3.
non est actio Bona simpliciter, nisi omnes bonit•tes concurrant: sed. Quilibet defectus singularis causat malum. Aquinas 1. 2. queen. 18. art. 4. and 3.
Eâdem doctrinâ quâ horremus facere mala ut eveniant bona, horrere debemus facere mala ut evitemus pejora. Evitare enim pejora, mul• ò minus bonum est, quàm evenire bonum. Cajetan. hic.
Same doctrinâ quâ horremus facere mala ut eveniant Bona, horrere debemus facere mala ut evitemus pejora. Evitare enim pejora, mul• ò minus bonum est, quàm evenire bonum. Cajetan. hic.
Non enim datur perplexio ex parte rer um: sea contingere potest ex parte hom inis nescient is evadere, nec videntis aditum evadendi absque aliquo peccato. Cajet hic. See the Gloss on dist. 13. item adversus, where he proveth against Gratian that there can be noperplexity.
Non enim datur perplexio ex parte rer um: sea contingere potest ex parte hom inis nescient is evadere, nec videntis aditum evadendi absque Aliquo Peccato. Cajetan hic. See the Gloss on Dist. 13. item Adversus, where he Proves against Gratian that there can be noperplexity.
Nec Samson aliter excusatur, quod seipsum cum hostibus ruinâ domùs oppressit, nisi quod latenter spiritus hoc jusserat, qui per illum miracula faciebat. Aug. lib. 1. de Civ. Dei. cap. 21. Si defenditur non fuisse peccatum, privatum habuisse concilium indubitanter credendus est. Bern. de prec. & dispensat.
Nec samson aliter excusatur, quod seipsum cum hostibus ruinâ domùs oppressit, nisi quod Latently spiritus hoc jusserat, qui per Ilum Miracles faciebat. Aug. lib. 1. the Civ. Dei. cap. 21. Si defenditur non Fuisse peccatum, privatum habuisse concilium Indubitably credendus est. Bern. de Prec. & dispensat.
Quis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, professus est, quàm docet poenitentiale Burchardi? Quot sunt qui ignorarent multa quae ibi leguntur, nisi ex ipso didi•issent. I. R. in con•ut. fab. Burdon p. 305. Qui Principum sacerdotum, negotia•orum, ac pracipuè mulierum vitia in concionibus suis insectentur: quae saepiùs ita depingunt, ut obscoeniratem doceant. Erasm. in Adag. NONLATINALPHABET.
Quis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, Professus est, quàm docet penitential Burchardi? Quot sunt qui ignorarent Multa Quae There leguntur, nisi ex ipso didi•issent. I R. in con•ut. fab. Burdon p. 305. Qui Principum Sacerdotum, negotia•orum, ac pracipuè mulierum Vices in concionibus suis insectentur: Quae saepiùs ita depingunt, ut obscoeniratem doceant. Erasmus in Adag..
Penè idem est fidem nolle asserere & negare. Fulg. l. 1. ad Thrasim. c. 1. Sicut incauta locutio in errorem pertrahit, ita indiscretum silentium in errore relinquit. Greg. in Mor.
Penè idem est fidem nolle asserere & negare. Fulg l. 1. and Thrasim. c. 1. Sicut incauta Locution in errorem pertrahit, ita indiscretum silentium in Error relinquit. Greg. in Mor.
Gemin• operationis experimentum ▪ Unius, quâ nos primâ intùs virtutibus solidat, ad salutem: alterius, quâ foris quo { que } muneribus ornat, ad lucrum. Illas nobis, has nostris accepimus. Bernard. in Cant. Ser. 18.
Gemin• operationis experimentum ▪ Unius, quâ nos primâ intùs virtutibus solidat, ad salutem: alterius, quâ Foris quo { que } muneribus ornat, ad lucrum. Illas nobis, has nostris accepimus. Bernard. in Cant Ser. 18.
Quo in plures diffunditur eo redundantior manet (forte leg. manat) & in suum fontem recurrit. In se enim refluit ubert as prudentiae; & quo pluribus fluxerit, e• exercitius •• omne quod remanet. Ambr. 2. Offic. 15.
Quo in plures diffunditur eo redundantior manet (fort leg. manat) & in suum fontem recurrit. In se enim refluit ubert as prudentiae; & quo Pluribus fluxerit, e• exercitius •• omne quod remanet. Ambrose 2. Office 15.
Prophetas interpretes dicit Scripturarum. Amor. in 1 Cor. c. 63. Prophetia i. e. donum interpretandi Scripturas. Piscat. schol. in 1 Cor. 1. 22. Mysticum sensum ad salutem auditorum explanantes. Eras. in paraphr. ad 1 Cor. 14.
Prophets interprets dicit Scripturarum. Amor. in 1 Cor. c. 63. Prophetia i. e. Donum interpretandi Scripturas. Physical. schol. in 1 Cor. 1. 22. Mystic sensum ad salutem auditorum explanantes. Eras. in Paraphrase. ad 1 Cor. 14.
Et omne quod non est ex fide peccatum est: ut sc. intelligat justitiam infidelium non esse justitiam: quia sordet natura sine gratia. Prosper in Epist. ad Rufin. Vid. etiam eundem contra Collat.
Et omne quod non est ex fide peccatum est: ut sc. Intelligat justitiam Infidels non esse justitiam: quia sordet Nature sine Gratia. Prosper in Epistle ad Rufin. Vid. etiam eundem contra Collat.
It is indeed fully handled by M Hooker in his second book of Eccles. Policy: but few men of that party will read his works, though written with singular learning, wisdom, godliness and moderation.
It is indeed Fully handled by M Hooker in his second book of Eccles. Policy: but few men of that party will read his works, though written with singular learning, Wisdom, godliness and moderation.
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Infirmae prorsus voluntatis indicium est, statuta seniorum studiosiùs discutere; haerere ad singulae quae injunguntur; exigere de quibusque rationem; & male suspicari de omni praecepto cujus causa latuerit; nec unquam libenter ordire, nisi, &c, Bern. Ibid.
Infirm prorsus voluntatis indicium est, Statuta Seniorum studiosiùs discutere; haerere ad Singular Quae injunguntur; exigere de quibusque rationem; & male suspicari de omni praecepto cujus causa latuerit; nec unquam Libenter ordire, nisi, etc., Bern. Ibid
Andradus Multò maxima pars Evangelii pervenit ad nos traditione; perexigua literis est mandata. Hos. Confes. c. 92. Egenum elementum. Hosius. Plumbea regula. Pighius, &c.
Andradus Multò maxima pars Evangelii pervenit ad nos tradition; perexigua literis est Commandments. Hos. Confess c. 92. Egenum Elementum. Hosius. Plumbea regula. Pighius, etc.
Sadoc discipulus Antiqui Sochaei, author sectae Sadducaeorum secundum Rabbinos. V. El. Tisb. in NONLATINALPHABET Schindler in Lexic. Pentagl. Sed hoc ut Commentum Rabbinicum exigit Montacutius: qui Sadducaeorum originem ad Dositheum quendam refert, ex authoritate Epiphanii & aliorum; eosque Sadducaeos dictos confirmat à NONLATINALPHABET Iustitia, ob mores austeros, & in judiciis severitatem. V. Montacut. Appar. 7. sect. 49.
Sadoc discipulus Antiqui Sochaei, author sectae Sadducees secundum Rabbinos. V. El. Tisb. in Schindler in Lexic. Pentangle. Said hoc ut Commentum Rabbinic exigit Montacutius: qui Sadducees originem ad dositheum quendam refert, ex authoritate Epiphanii & Aliorum; eosque Sadducees dictos Confirmed à Iustitia, ob mores austeros, & in Judiciis severitatem. V. Montacute. Appear. 7. sect. 49.
The Ceremonies that remain are retained for Discipline and Order, which upon just causes may be altered and changed, and therefore are not to be esteemed equal with Gods law, Pref. of Cerem.
The Ceremonies that remain Are retained for Discipline and Order, which upon just Causes may be altered and changed, and Therefore Are not to be esteemed equal with God's law, Pref. of Ceremony.
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The Church hath power to decree Rites and Ceremonies, but it ought not besides the Scripture to enforce any thing to be believed for necessity of salvation, Art.
The Church hath power to Decree Rites and Ceremonies, but it ought not beside the Scripture to enforce any thing to be believed for necessity of salvation, Art.
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That the observation of annual Festivals in memory of Christ or his Apostles, as Christimas, Easter, &c. is Antichristian, superstitions, and unlawful.
That the observation of annual Festivals in memory of christ or his Apostles, as Christimas, Easter, etc. is Antichristian, superstitions, and unlawful.
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Si, cùm mihi furta, largitiones — objiciuntur, ego respondere soleo meis — non tam sum existimandus de rebus gestis gloriari, quàm de objectis non confiteri. Cic. pro domo sua.
Si, cùm mihi furta, largitiones — objiciuntur, ego respondere Solio meis — non tam sum existimandus de rebus gestis Gloriari, quàm de objectis non Confession. Cic Pro domo sua.
— sed Roma parentem, Roma patrem patriae Ciceronem libera dixit. Juven. Satyr. 8. — patrem patriae appellavimus, ut s•iret da•am sibi potestatem patriam; quae est, temperatissima, liberis consulens, suáque post illos ponens. Senec. 1. de Clem. 14.
— said Roma parentem, Roma patrem patriae Ciceronem Libera dixit. Juvenal. Satyr. 8. — patrem patriae appellavimus, ut s•iret da•am sibi potestatem Patriam; Quae est, temperatissima, Liberis consulens, suáque post Illos ponens. Seneca 1. de Clem. 14.
Non solum qu• dat esurienti cibum, sitienti potum — verùm etiam & qui emendat verbere in quem potestas datur, vel coercet aliquâ disciplinâ in eo quod corripit, & aliquâ emendatoriâ poenâ plectit, eleemosynam dat, quia misericordiam praestat. Aug. in Euchir. c. 72.
Non solum qu• that esurienti Food, sitienti potum — verùm etiam & qui emendat verbere in Whom potestas datur, vel coercet aliquâ disciplinâ in eo quod corripit, & aliquâ emendatoriâ poenâ plectit, Eleemosynary that, quia misericordiam praestat. Aug. in Euclid. c. 72.
Quipote plus urget: pisces ut saepe minutos magnus comest, ut aves enecat accipeter. Varro in Margopoli. — factus praeda majori minor. Sen. in Hippol. act. 2.
Quipote plus urget: pisces ut saepe minutos magnus Comest, ut aves enecat accipeter. Varro in Margopoli. — factus Praeda majori minor. Sen. in Hippol. act. 2.
•fere maxima pars morem hunc homines habent: quod sibi volunt, Dum id impetrant, boni sant; sed id ubi jam penes sese habent, ex bonis pessimi & fraudulent issimi sant. Plant. in Capt. 2. 1. Omnes candidatos, bon•s •iros dicimus. Senec. Epist. 3.
•fere maxima pars morem hunc homines habent: quod sibi volunt, Dum id impetrant, boni sant; sed id ubi jam penes seize habent, ex bonis pessimi & fraudulent issimi sant. Plant. in Capt. 2. 1. Omnes Candidates, bon•s •iros dicimus. Seneca Epistle 3.
NONLATINALPHABET. Nervus est sapientiae, non cito credere. dictum Epicharmi, apud Cic. 1. ad Artic. 16. NONLATINALPHABET. Eurip. in Hel. The simple believe every word. Prov. 14. 15.
. Nervus est sapientiae, non Quick Believe. dictum Epicharmus, apud Cic 1. and Artic. 16.. Eurip in Hel. The simple believe every word. Curae 14. 15.
Trasci mihi nemo poterit, nisi qui ante de se voluerit confiteri. Cic ▪ pro lege Ma•il. Frequenter culpa populi redundat in principem, quasi de majorum negligentia obve•iant errata minorum. Pet. Bles. Ep. 95.
Trasci mihi nemo poterit, nisi qui ante de se voluerit Confession. Cic ▪ Pro lege Ma•il. Frequenter culpa People redundat in principem, quasi de majorum Negligence obve•iant errata Minorum. Pet. Bles. Epistle 95.
Ipsos justitiarios, quos vulgariter Errantes, vel Itinerantes dicimus, dum errata hominum diligenter explorant, frequenter errare contingit. Excessus namque hominum absconduntur, &c. Pet. Bles. Epist. 25.
Ipsos justitiarios, quos vulgariter Errands, vel Itinerantes dicimus, dum errata hominum diligently explorant, frequenter errare contingit. Excessus namque hominum absconduntur, etc. Pet. Bles. Epistle 25.
NONLATINALPHABET. Epictet. apud Stob. Serm. 143. Nos legem bonam à malâ nulla alia nisi naturali norma dividere possumus. Cic. lib. 1. de legib. Quod fit injustè nec jure fieri potest. Non enim jura dicenda sunt, vel putanda, iniqua hominum constituta. Aug. l. 9. de Civ. 21.
. Epictetus. apud Stob. Sermon 143. Nos legem Good à malâ nulla Alias nisi naturali norma dividere possumus. Cic lib. 1. the Legib. Quod fit injustè nec jure fieri potest. Non enim jura dicenda sunt, vel putanda, Iniqua hominum Constituted. Aug. l. 9. the Civ. 21.
Atque ipsa utilitas justi prope mater & aequi. Horat. 1. serm. 3. — ex aequo & bono jus constat, quod ad veritatem & utilitatem communem videtur pertinere. Cic. ad Herenn. lib. 2.
Atque ipsa utilitas Justi Prope mater & Aequi. Horatio 1. sermon. 3. — ex Aequo & Bono jus constat, quod ad veritatem & utilitatem communem videtur pertinere. Cic and Herennius. lib. 2.
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NONLATINALPHABET, apud Stob. Serm. 2. Idque per praeconem, cum aliquem emendaret, dici jubebat, Quod tibi fieri non vis ▪ alteri ne feceris. Quam sententiam us { que } adeo dilexit, ut & in palatio, & in publicis operib. praescribi juberet. de Alex. Severo Lamprid, in Alex.
, apud Stob. Sermon 2. Idque per praeconem, cum aliquem emendaret, dici jubebat, Quod tibi fieri non vis ▪ Alteri ne feceris. Quam sententiam us { que } adeo dilexit, ut & in palatio, & in publicis Works. praescribi juberet. de Alexander Severo Lamprid, in Alexander
Maximam partem ad injuriam faciendam aggrediuntur n•nnulli ▪, ut adipiscantur ea quae concupiverunt: In quo vitio latissime •atet avaritia. Cic. li. 1. de offic Sic vita hominum est, ut ad maleficiumnemo conetur sine spe at { que } emolumento accedere. Cic. pro Sex ▪ Roscio. Pars vilissima rerum Certamen novistis opes. Bucan. lib. 3. NONLATINALPHABET. Diphilus apud Stob. Serm. 8.
Maximam partem ad Injuriam faciendam aggrediuntur n•nnulli ▪, ut adipiscantur ea Quae concupiverunt: In quo vitio latissime •atet avaritia. Cic li. 1. the office Sic vita hominum est, ut ad maleficiumnemo conetur sine See At { que } emolumento accedere. Cic Pro Sex ▪ Roscio. Pars vilissima rerum Certamen novistis opes. Bucan. lib. 3.. Diphilus apud Stob. Sermon 8.
Prov. 18. 17. Est vitium, cujus si te immunem sentis, inter omnes quos novi, ex his qui Cathedras ascendunt, sedebis me judice solitarius. Facilitas credulitatis haec est: cujus callidissime vulpeculae Magnorum neminem compe•i satis cavisse versutias. Bern. 3. de confid. in fine.
Curae 18. 17. Est Vitium, cujus si te immunem Sentis, inter omnes quos novi, ex his qui Cathedras ascendunt, sedebis me judice solitarius. Facilitas credulitatis haec est: cujus callidissime vulpeculae Magnorum neminem compe•i satis cavisse versutias. Bern. 3. de Confide. in fine.
Quo exemplo moniti, ne ad proferendam sententiam — aut temere indiligenterque indiscussa quaeque quoquo modo judicemus: sed exemplo Domini descendamus, videamus, & justo examine criminosos diligenter perscr• temur. Concil. Trid. c. 22.
Quo exemplo moniti, ne ad proferendam sententiam — Or Temere indiligenterque indiscussa quaeque quoquo modo judicemus: sed exemplo Domini Descendamus, videamus, & Justo examine criminosos diligently perscr• temur. Council. Triad c. 22.
Accusatores multos esse in civitate utile est, ut metu contineatur audacia: veruntamen hoc ita est vtile, ut non plane illudamur ab accusatoribus. Ibid.
Accusatores multos esse in Civitate utile est, ut metu contineatur audacia: Veruntamen hoc ita est utile, ut non plane illudamur ab accusatoribus. Ibid
Canes aluntur in Capitolio, ut significent si fures venerint. Quod si luce quo { que } canes latrent, cum Deos salutatum aliqui venerint: opinor iis crura suffringantur, Ibid. &c.
Canes aluntur in Capitol, ut significent si fures venerint. Quod si luce quo { que } canes latrent, cum Gods salutatum aliqui venerint: opinor iis crura suffringantur, Ibid etc.
Cael. ad Cicer. 8. Fam. Epist. 8. vide l. 7. & l. 13. Sect. qui damni ff. de damno infect. In omnibus causis, sive-sancimus non aliter — Nisi prius qui eas exposcunt, juramentum de calumnia praestiterint, quod non, &c. l. Unic. Cod. de jurejurando proptercalum.
Celestial and Cicer. 8. Fam. Epistle 8. vide l. 7. & l. 13. Sect. qui damn ff. the Damno infect. In omnibus Causis, sive-sancimus non aliter — Nisi prius qui eas exposcunt, juramentum de Calumny praestiterint, quod non, etc. l. Unic. Cod. de Jurejurando proptercalum.
Existunt et iam saepe injuriae calumnia quadam, & nimis •alida sed malit iosa interpretatione. Cic. l. 1. de offic. Scriptum sequi calu••iatoris esse: boni judicis, voluntatem scriptoris authoritatemque defendere. Id. pro A. Cecin.
Existunt et iam saepe Injuries Calumny Quadam, & nimis •alida sed malit iosa Interpretation. Cic l. 1. the office. Scriptum sequi calu••iatoris esse: boni Judges, voluntatem Scriptural authoritatemque defendere. Id. Pro A. Cecin.
Quadruplatores, accusatores, seu delatores criminum publicorum sub poena quadrupli, sive quod ipsi ex damnatorum bonis quos accusaverant, quartam partem consequebantur. Ascon. in Ver. See Fest. in Quadruplatore, Turneb. 3. Adver. 9. Lips. in lib. 4. Ann. Taciti Bisciol. 14. subses. 15.
Quadruplatores, Accusatores, seu delatores crimen publicorum sub poena quadrupli, sive quod ipsi ex damnatorum bonis quos accusaverant, quartam partem consequebantur. Ascon. in Ver. See Fest. in Quadruplator, Turnebus. 3. Adversary. 9. Lips. in lib. 4. Ann. Taciti Bisciol. 14. subses. 15.
Praevaricatio est accusatoris corruptela ab reo. Cic. in partit. orat. — Praevaricatorem eum esse ostendimus, qui colludit cum reo, & translatitiè munere accusandi defungitur. Mar. in lib. 1. ff. ad Senatusc. Turpil.
Praevaricatio est accusatoris Corruptela ab Reo. Cic in Participate. Orat. — Praevaricatorem Eum esse ostendimus, qui colludit cum Reo, & translatitiè munere accusandi defungitur. Mar. in lib. 1. ff. ad Senatus. Turpitude.
Lege Rommia v. l 1. sec. 2. ff. ad Senatusc. Turpil & Gothif•ed. in annot. ibid. Rosin. 8. Antiqu. Rom. part. 2. cap. 22. — literam illam i ta vehementer ad caput affigent, &c. Cic. pro Sext. Ros.
Lege Rommia v. l 1. sec. 2. ff. ad Senatus. Turpitude & Gothif•ed. in Annot. Ibid. Rosin. 8. Antique Rom. part. 2. cap. 22. — Literam Illam i ta Forcefully ad caput affigent, etc. Cic Pro Sext. Ros.
NONLATINALPHABET. Iso•r. apud Stob. Ser. 44. Si innocentes existimari volumus non s•lum nos abstinentes, sed etiam nostros comites praestare debemus. Cic. 2. in Ver. 2.
. Iso•r. apud Stob. Ser. 44. Si innocentes existimari volumus non s•lum nos abstinentes, sed etiam nostros comites praestare debemus. Cic 2. in Ver. 2.
Quem Oracia Priapum dixit Hist. Scholast. in Num. 34. & alii secuti Hieronym. in c. 9. Osee; & 1. cont. Io. 12. See Vatabl. in Num. 25. 3. Selden ▪ Synt. 1. de DIS S•r. c. 5. Lael. Bisciol. 3. hor. subces. 20.
Whom Oracia Priapum dixit Hist. Scholiast. in Num. 34. & alii secuti Jerome. in c. 9. Hosea; & 1. contentedly. Io. 12. See Vatable in Num. 25. 3. Selden ▪ Saint 1. the DIS S•r. c. 5. Lael. Bisciol. 3. hor. subces. 20.
Nec in quenquam presbyterum, Episcopum, sive Papam convenit coactivam in hoc seculo jurisdictionem sibi habere, nisi eadem sibi per humanum legislatorem concessa fuerit, in cujus potestate est han• ab ipsis semper revocare. Marsil. Patav. 2. defens. Pacis. 5.
Nec in quenquam presbyterum, Bishop, sive Pope convenit coactivam in hoc seculo jurisdictionem sibi habere, nisi Same sibi per humanum legislatorem concessa fuerit, in cujus potestate est han• ab Ipse semper revocare. Marsil. Patav. 2. defence. Pacis. 5.
i. e. Regis quidem haec munia esse jussit, primum, ut sacrorum & sacrificiorum principatum haberet ▪ Dionys. Halicar. lib. 2. See also Cic. 1. de divin. NONLATINALPHABET, de Aegyptiis Plutarch. lib. de. Is. & Osi.
i. e. Regis quidem haec Money esse Jussit, primum, ut Sacred & Sacrifices Principatum haberet ▪ Dionys Halicar. lib. 2. See also Cic 1. the divine., de Aegyptiis Plutarch. lib. de. Is. & Osiris
Verbum ipsum soliditatem mentis ostendit. Cassiodorus. Constanter. Lyranus. Constantiâ mentis & audacia operis. Ludolfus hic. He had zeal in the fear of the Lord, and stood up with good courage of heart. Syrac. 45. 23.
Verbum ipsum soliditatem mentis ostendit. Cassiodorus. Constanter. Lyranus. Constantiâ mentis & audacia operis. Ludolfus hic. He had zeal in the Fear of the Lord, and stood up with good courage of heart. Syracuse. 45. 23.
— deinde Pratores urbani qui jurati debent optimum quemque in selectos judices referre. Cic. pro Cluent. Unum ex selectis judicibus objiciebat. Horat. 1. Serm. sat. 4.
— Deinde Pratores Urbani qui jurati debent optimum quemque in selectos Judges refer. Cic Pro Cluent. Unum ex selectis judicibus objiciebat. Horatio 1. Sermon sat. 4.
Quibus non erat Deus daturus vitam aeternam, si neque hanc eis terrenam gloriam concederet, non redderetur merces bonis artibus eorum, id est, virtutibus, quibus — Aug. 5. de Civ. 15.
Quibus non erat Deus Daturus vitam aeternam, si neque hanc eis Terrenam gloriam concederet, non redderetur merces bonis artibus Their, id est, virtutibus, quibus — Aug. 5. the Civ. 15.
Intelligimus etiam Ethnicos, si quid boni fecerint, non absque mercede Dei judicio praeteriri. Hieron. in Ezek. 29. God even among the Heathens, hath often rewarded moral honesty with outward happiness. W. Ral. hist. of the world, lib. 2. c. 8. sect. 3.
Intelligimus etiam Ethnics, si quid boni fecerint, non absque mercede Dei Judicio praeteriri. Hieron. in Ezekiel 29. God even among the heathens, hath often rewarded moral honesty with outward happiness. W. Rat hist. of the world, lib. 2. c. 8. sect. 3.
4 Kings 10, 30. Quid ei profuit, quod pro non. nullâ obedi•ntia, quam de domo Achab omnino delenda cupiditate suae dominationis exhibuit, aliquantam mercedem transitoribus regni temporalis accepit? Aug. contra mend. c. 2.
4 Kings 10, 30. Quid ei profuit, quod Pro non. nullâ obedi•ntia, quam de domo Ahab Omnino delenda cupiditate suae dominationis Exhibited, aliquantam mercedem transitoribus Regni temporalis accepit? Aug. contra mend. c. 2.
Quod dicit (Poenitentiam again) intelligitur metaphoricè dictum; nam homines, quando non implent quid comminati sunt, poenitere videntur. Aquin. 1. quaest. 19. 7. ad 2.
Quod dicit (Poenitentiam again) intelligitur metaphoricè dictum; nam homines, quando non implent quid comminati sunt, poenitere videntur. Aquinas 1. Question. 19. 7. and 2.
Cum exterius mutari videtur sententia consilium non mutatur; quia de unaquaque re immutabiliter intus constituitur, quicquid foris mutabiliter agitur. Gregor. in Moral. 10.
Cum exterius mutari videtur sententia consilium non mutatur; quia de unaquaque re immutabiliter intus constituitur, quicquid Foris mutabiliter agitur. Gregory. in Moral. 10.
Non meherculè quenquam audio hoc anno ereptum, qui mihi non à Diis immortalibus ereptus ex his miseriis, & ex iniquissimâ conditione vitae videretur. Cic. 5. Epist. 16. Fuit hoc luctuosum suis, acerbum patriae, grave •onis omnibus; sed ii tamen Rempubl. casus secuti sunt, ut mihi non erepta L. Crasso à Diis immortalibus, vita, sed donata mors esse videretur. Non vidit flagrantem, &c. Id. 3. de Orat. Fortunatus illius [ Hortensii ] exitus, qui ea non vidit cum fierent, quae praevidit futura — sed illum videtur felicitas ipsius quâ semper ▪ est usus, ab iis miseriis quae consecutae sunt, morte vindicasse, Id. in Bruto.
Non meherculè quenquam audio hoc Anno ereptum, qui mihi non à Dis immortalibus Ereptus ex his miseriis, & ex iniquissimâ condition vitae videretur. Cic 5. Epistle 16. Fuit hoc luctuosum suis, acerbum patriae, grave •onis omnibus; said ii tamen Republ. casus secuti sunt, ut mihi non erepta L. Crasso à Dis immortalibus, vita, sed donata mors esse videretur. Non vidit flagrantem, etc. Id. 3. de Orat Fortunatus Illius [ Hortensii ] exitus, qui ea non vidit cum fierent, Quae praevidit futura — sed Ilum videtur Felicity Himself quâ semper ▪ est usus, ab iis miseriis Quae consecutae sunt, morte vindicasse, Id. in Bruto.
Quisquam est hominum, qui fuisse illum ( Jovem ) De•m credat, tam injustum, tam impium, nec mortalium saltem constituta servantem; apud quis ne••• haberetur m••••n, alterum pro altero pl••ti, & aliena delicta aliorum cervi•ibu• vindi••••? Ar•ob. co•••. Gene. •••. 7.
Quisquam est hominum, qui Fuisse Ilum (Jovem) De•m Credat, tam injustum, tam Impious, nec mortalium Saltem Constituted servantem; apud quis ne••• haberetur m••••n, alterum Pro altero pl••ti, & Aliena Delicta Aliorum cervi•ibu• vindi••••? Ar•ob. co•••. Gene. •••. 7.
Est planè quasi saevitia medicina de scalpelli. Non tamen secari id•irco malum, quia dolores utiles affert — u•ulans ille, & gemens & mugiens inter manus medici postmodum easdem mercede cumulabit. Tert. in Scorp. cap. 5.
Est planè quasi saevitiam medicina de scalpelli. Non tamen secari id•irco malum, quia Dolores utiles affert — u•ulans Isle, & gemens & mugiens inter manus medici postmodum easdem mercede cumulabit. Tert in Scorp. cap. 5.
NONLATINALPHABET. Marnioreo tumulo Licinus jacet; at Cato parvo: Pompeius nullo. Credimus esse Deos? Varro. See Plat. de leg. Cic. 3. de Nat. deor. Senec. de provid. Aug. 3. de lib. arb. 2. Menand. apud Stob. Serm. 104.
. Marnioreo tumulo Licinus jacet; At Cato parvo: Pompeius nullo. Credimus esse Gods? Varro. See Plat. de leg. Cic 3. de Nat. deor. Seneca de provid. Aug. 3. the lib. arb. 2. Menand. apud Stob. Sermon 104.
NONLATINALPHABET. Chrys. in Gen. hom. 20. Filii bona valetudo, felicitas; patrimonium, pertinent ad patreni felicior futurus, si salvum habuerit, filium infelic ior si amiserit. Sen. 5. de Benef. 19. Nihil interest in se quis veritus fuerit, an in liberis, cùm pro affectu parentes magis in liberis terreantur. lib. 8. sect. haec quae ff. 4. 2. Quod metus causa.
. Chrys. in Gen. hom. 20. Sons Bona valetudo, Felicity; patrimonium, pertinent ad patreni felicior Future, si Salvum habuerit, Son infelic For si amiserit. Sen. 5. de Beneficence 19. Nihil Interest in se quis veritus fuerit, an in Liberis, cùm Pro affectu Parents magis in Liberis terreantur. lib. 8. sect. haec Quae ff. 4. 2. Quod metus causa.
Naturâ pater & filius eadem esse personae pene intelligitur. lib. ult. Cod. 626. de Impub. Pars quodammodo corporis ejus, l. 22. Cod. 11. 47. de Agaric. & Cens.
Naturâ pater & filius Same esse personae pene intelligitur. lib. ult. Cod. 626. de Impub. Pars quodammodo corporis His, l. 22. Cod. 11. 47. the Agaric. & Cens
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V. Erasm ▪ in Adag. Monacho indoctior. Nic. de Clemang. 3. de corrupto Eccl. statu, c. 21 — 23. Camden. in Brit. p. 766. Fr. Mod. in l. de ordin. Eccles. Polyd. Virg. 7. de invent. 4. Alu. Pelag. 2. de planct. Eccl. 2. 73. 83, &c. Palingen. in Leo. Virg. Sagittat &c.
V. Erasmus ▪ in Adag. Monacho indoctior. Nicaragua de Clemang. 3. de corrupto Ecclesiastes Statu, c. 21 — 23. Camden. in Brit. p. 766. Fr. Mod. in l. de Ordain. Eccles. Polydore Virg 7. the invent. 4. Alu. Pelagius 2. de planct. Ecclesiastes 2. 73. 83, etc. Palingen. in Leo. Virg Sagittat etc.
Qui autem se dicunt vacare lectioni, nonne illic inveniunt quod praecipit Apostolus? Quae est ista ergo perversitas lectioni nolle obtemperare, dum vult ei vacare, &, ut quod bonum est diutius legatur, id eo facere nolle quod legitur? c. 17. ib.
Qui autem se dicunt vacare lectioni, nonne illic inveniunt quod praecipit Apostles? Quae est ista ergo perversitas lectioni nolle obtemperare, dum vult ei vacare, &, ut quod bonum est diutius legatur, id eo facere nolle quod legitur? c. 17. ib.
Nempe volu•rem. Sic laudamus equum. Nobilis hic, quocunque venit de gramine — Sed venale pecus Corythae, posteritas & Hirpini, si rara jugo victoria sedit, Nil ibi majorum respectus, gratia nulla Umbrarum, dominos preciis mutare jubentur Exiguis. Juvenal. Satyr. 8.
Nempe volu•rem. Sic Laudamus Equum. Nobilis hic, quocunque venit de gramine — Said venal pecus Corythae, posteritas & Hirpini, si rara Jugo victoria Sedit, Nil There majorum Respectus, Gratia nulla Umbrarum, dominos preciis mutare jubentur Exiguis. Juvenal. Satyr. 8.
Inque eo vel maxime probavi — Apollonium, qui cùm mercede docer•t, tamen non patiebatur eos, quos judicabat non posse oratores evadere, operam apud sese perdere, dimittebat { que } & ad quamcum { que } artem putabat esse aptum, ad eam impellere, atque hortari solebat, Cic. 1. de Orat.
Inque eo vel maxim probavi — Apollonius, qui cùm mercede docer•t, tamen non patiebatur eos, quos judicabat non posse Oratores evadere, Operam apud seize Perdere, dimittebat { que } & ad quamcum { que } Artem putabat esse aptum, ad eam Impellere, atque hortari solebat, Cic 1. de Orat
Nihil est quod non expugnet pertinax opera, & intenta ac diligens cura. Senec. — Labor omnia vincit Improbus. Virgil. 1. Georg. Praelitius est contra rerum naturam, & quidem victor abiit, malignitatem ejus perri•acissim• •ob•re superan•o. de Domest. Val Max. 8 ▪ 7. NONLATINALPHABET. Heli•dor. l. 3. Ae••••. Hist.
Nihil est quod non expugnet Pertinax opera, & intenta ac Diligens Cure. Seneca — Labour omnia vincit Improbus. Virgil. 1. George Praelitius est contra rerum naturam, & quidem victor Abiit, malignitatem His perri•acissim• •ob•re superan•o. the domestic. Val Max. 8 ▪ 7.. Heli•dor. l. 3. Ae••••. Hist.
Tanta haec formarum variet as in rebus conditis, quid nisi quidam sunt radii Deitatis? demonstrantes quidem quòd verè sit à quo sunt; non tamen quid sit, prorsus definientes. Bern. Ser. 31. in Cant.
Tanta haec formarum variet as in rebus conditis, quid nisi quidam sunt radii Deitatis? demonstrantes quidem quòd verè sit à quo sunt; non tamen quid sit, prorsus definientes. Bern. Ser. 31. in Cant
Prudenter advertat qui hoc cogitat, scandalum scandalo non bene emendari. Qualis emendatio erit, si ut aliis scandalum tollas, alios scandalizas? Bern. de Praecept. & disp.
Prudent Advert qui hoc cogitat, scandalum scandalo non bene emendari. Qualis emendatio erit, si ut Others scandalum tollas, Alioth scandalizas? Bern. de Precept. & Disp.
Quid tam contra officium, quam non reddere quod acceperis? Ambros. 1. Offi. 31. Nullum officium referenda gratia magis necessarium est. Cic. 1. de Offic.
Quid tam contra officium, quam non reddere quod acceperis? Ambos 1. Officer 31. Nullum officium referenda Gratia magis Necessary est. Cic 1. de Office
Non solum is gratus debet esse, qui accepit beneficium; veram etiam is, cui potestas accipiendi fuit. Cic. de Provinc. Consul. Tàm teneor dono quàm si demittar onustus. Hor. 1. Ep. 7.
Non solum is Gratus debet esse, qui accepit beneficium; Veram etiam is, cui potestas accipiendi fuit. Cic de Provinc. Consul. Tàm teneor Dono quàm si demittar Onustus. Hor. 1. Epistle 7.
Psal. 16. 2, 3. Nulla ex nobis utilitas Deo speranda est. Senec. 1. de benef. cap 3. Nec ille collato eget, nec nos ei quicquam conferre possumus. Ibid. cap. 9.
Psalm 16. 2, 3. Nulla ex nobis utilitas God speranda est. Seneca 1. the Beneficence. cap 3. Nec Isle collato eget, nec nos ei quicquam confer possumus. Ibid cap. 9.
Apparet illum non s•pe de reddendo cogitâsse, cut obrepsit oblivio. Sen. 3. de benef. 1. Perveniunt eò quò, ut ego existimo, pessimus quisque & ingratissimus pervenit; ut obliviscantur. Ib. 5.
Appears Ilum non s•pe de reddendo cogitâsse, Cut obrepsit oblivio. Sen. 3. the Beneficence. 1. Perveniunt eò quò, ut ego existimo, pessimus Quisque & ingratissimus pervenit; ut obliviscantur. Ib. 5.
Nec verò quenquam senum audivi oblitum, quo loco thesaurum obruisset: Omnia quae curart meminerunt: vadimonia constituta, qui sibi, quibus ipsi debeant. Cic. de Senect.
Nec verò quenquam Senum audivi oblitum, quo loco Thesaurum obruisset: Omnia Quae curart meminerunt: vadimonia Constituted, qui sibi, quibus ipsi debeant. Cic de Senect.
Omni momento me tibi obligas, dum omni momento mihi tua magna beneficia praestas. Aug. Solil. cap. 18. Tot munera, quae sine intermissione diebus ac noctibus (Dii) fundunt. Senec. 4. de bene•. 3.
Omni momento me tibi obligas, dum omni momento mihi tua Magna Benefices praestas. Aug. Solil. cap. 18. Tot Munera, Quae sine intermission diebus ac noctibus (Gods) fundunt. Seneca 4. the bene•. 3.
Multos videmus usque hodiè satis importunè petentes, quod sibi deesse cognovevint, sed paucos admodum novimus, qui dignas super acceptis beneficiis gratias agere videantur. Bern. Serm. de diversis 27.
Multos Videmus usque hodiè satis importunè petentes, quod sibi deesse cognovevint, sed Paucos admodum novimus, qui dignas super acceptis Benefits gratias agere videantur. Bern. Sermon de diversis 27.
Nulla Deo dandi beneficii causa est. Sen. 4. de benef. 3. Ego rebar spontaneas esse numinum benignitates ultroque ab his fluere inexpectata benevolentiae munera. Arnob. cont. Gent. l. 3. Deus nulli debet aliquid, qui omnia gratuito praestat. Et si quisquam dicet, ab illo aliquid deberi merit is suis, certe ut esset non ei debebatur; non enim erat, cui deberetur. Aug. 3. de lib. arb. 16.
Nulla God dandi Beneficii causa est. Sen. 4. the Beneficence. 3. Ego rebar spontaneas esse numinum benignitates ultroque ab his fluere inexpectata benevolentiae Munera. Arnob contentedly. Gent. l. 3. Deus None debet Aliquid, qui omnia Gratuito praestat. Et si quisquam dicet, ab illo Aliquid deberi merit is suis, certain ut esset non ei debebatur; non enim erat, cui deberetur. Aug. 3. the lib. arb. 16.
Vehemens, & importunum malum in• idia, quae nos inquietat, dum comparat. H•c mihi prastitit, sed illi plus, sed illi maturiùs. Sen. 2. de benef. 28.
Violent, & importunum malum in• idia, Quae nos inquietat, dum Comparat. H•c mihi prastitit, sed illi plus, sed illi maturiùs. Sen. 2. the Beneficence. 28.
Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus, inspicimus. Quid domi est, vile est. Sequitur autem, ut ubi quid acceperis, leve nov•rum cupidit•s fecerit, author quoque eorum non sit in pretio. — Ideoque caduca memoria est, futuro imminentium, Id. 3. de benef. 3.
Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus, inspicimus. Quid At Home est, vile est. Sequitur autem, ut ubi quid acceperis, leave nov•rum cupidit•s fecerit, author quoque Their non sit in Precio. — The reason why Caduca memoria est, futuro imminentium, Id. 3. the Beneficence. 3.
Secundum morum & humorum varietates, variantur & somnia Alia namque vident sanguin•i, alia colerici, alia flegmati•i, alia melancholici, Auctor. de spir. & anim. cap. 25. apud. August. Tom. 3.
Secundum morum & humorum varietates, variantur & somnia Alias namque vident sanguin•i, Alias colerici, Alias flegmati•i, Alias melancholici, Auctor. de spir. & anim. cap. 25. apud. August. Tom. 3.
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a dream cometh through the multitude of business, Eccles. 5. 2. Res, quas in vita usurpant, homines cogitant, curant, vident. Quaequae agunt vigilantes, agitantque, ea si cui in somnis accidant, minus miruth est. Aretius. Quaecunque mentis agitat infestus vigor, ea per quietem sacer & arcanus refert veloxque sensus. Senec. in octav. Act. 4. See Delt. Ibid.
a dream comes through the multitude of business, Eccles. 5. 2. Rest, quas in vita usurpant, homines cogitant, Curant, vident. Quaequae Agunt vigilantes, agitantque, ea si cui in somnis accidant, minus miruth est. Aretius. Quaecunque mentis agitat infestus vigor, ea per quietem Sacer & Arcanus refert veloxque sensus. Seneca in Octav. Act. 4. See Dealt. Ibid
Viri licitò se errare credunt, si solo abstineant adulterio: meretricios autem úsus tanquam legi naturae suppeter• putant. Ambros. 2. de Abrah. 11. Solo stupro atque adulterio condemnato, passim per lupanaria & ancillul•• libido permittitur. Hier. Ep. 30. Usum scortorum terrena civitas licitam turpitudinem fecit. Aug. 14. de Civitat. 18.
Viri licitò se errare credunt, si solo abstineant Adultery: meretricios autem úsus tanquam Legi naturae suppeter• Putant. Ambos 2. the Abraham. 11. Solo stupro atque Adultery condemnato, passim per Lupanaria & ancillul•• libido permittitur. Hier. Epistle 30. Usum scortorum Terrena Civitas licitam turpitudinem fecit. Aug. 14. de Civitat. 18.
Hinc NONLATINALPHABET pro scortari. Hadr. Jun. in Adag. & NONLATINALPHABET habet Aristoph. in Plut. Act 1. Scen. 2. Qu•• supra mille prostare ad fanum Veneris quod est in Corintho scribit, Strab. 8. Geograph. Atque hinc natam paroemiam. NONLATINALPHABET. Bourdin, in Comment. ad Aristoph. Thesmophor.
Hinc Pro scortari. Hadr Jun. in Adag. & habet Aristophanes. in Plutarch Act 1. Scene 2. Qu•• supra mille prostare ad Fanum Veneris quod est in Corinth Scribit, Strabo 8. Geograph. Atque hinc natam paroemiam.. Bourdin, in Comment. ad Aristophanes. Thesmophor.
Quod aliquando qui committunt, nescio qua perversitate contemnunt; & nescio unde sibi testimonia nulla & vana conquirunt, dicentes, Peccata carnis Deus non curat. August. Serm. 16. de verb. Dom c. 1. Ista punienda & nimium gra via mala, id•o à multis viris sine ullo timore Domini committuntur, quia ita à pluribus in consuetudinem missa sunt, & ita vilia vel levia ducuntur, ut nec jam inter gravia crimina putentur. Serm. de Temp. 143.
Quod aliquando qui committunt, nescio qua perversitate contemnunt; & nescio unde sibi Testimonies nulla & Vana conquirunt, Saying, Peccata carnis Deus non curate. August. Sermon 16. the verb. Dom c. 1. Ista punienda & Nimium gra via mala, id•o à multis Viris sine ullo Timore Domini committuntur, quia ita à Pluribus in consuetudinem missa sunt, & ita vilia vel Levia ducuntur, ut nec jam inter Gravia Crimes putentur. Sermon de Temp. 143.
Impia mens odit etiam ipsum intellectum: & hom• aliquando nimium mente perversa timet intelligere, ne cogatur quod intellexerit facere. Aug. de ver. Apost. ser. 13.
Impia Mens odit etiam ipsum Intellectum: & hom• aliquando Nimium mente perversa timet intelligere, ne cogatur quod intellexerit facere. Aug. de ver. Apost. ser. 13.
Quosdam praesciens Deus multa peccare posse, flagellat eos infirmitate corporis, ne peccent; ut eis utilius sit frangi languoribus ad salutem, quàm remanere incolumes ad damnationem. Hug. 2. de. Anim.
Quosdam praesciens Deus Multa Peccare posse, flagellate eos Infirmity corporis, ne peccent; ut eis Utilius sit frangi languoribus ad salutem, quàm remanere incolumes ad damnationem. Hug. 2. de. Anim.
An qui fundum aufert ejus à quo emptus est, & tradit ei qui nihil in eo habet juris, injustus est: & qui seipsum aufert dominanti Deo, à quo factus est, & malignis servit spiritibus, justus est? Aug. 19. de Civ. 21.
an qui fundum Aufert His à quo emptus est, & tradit ei qui nihil in eo habet Juris, Unjust est: & qui seipsum Aufert dominanti God, à quo factus est, & malignis Servit spiritibus, justus est? Aug. 19. the Civ. 21.
Transtucida illa & versi•olor quorundam elocutio, res ipsas effeminat, quae illo verborum habitu vestiuntur. Quint. 8. in prooem. — nimiumque depicta. Cic. in Oratore.
Transtucida illa & versi•olor quorundam elocutio, Rest Itself effeminate, Quae illo verborum habitu vestiuntur. Quint. 8. in proem. — nimiumque depicta. Cic in Oratore.
Quod est in dicendo pulcherrimum, sed quam sequitur, non cum affectatur. Quint. 8. in proem Sententia sine pigmentis, fucoque puerili. Cic. 2. de Orat.
Quod est in dicendo pulcherrimum, sed quam sequitur, non cum affectatur. Quint. 8. in proem Sententia sine pigmentis, fucoque puerili. Cic 2. de Orat
Unguentum; oleum conditum. NONLATINALPHABET. Clem. Alex. 2. paed. 8. Omnia Unguenta fiunt mixto olivo: nam o'eum est materia apta suscipiendi• odoribus, servandisque Casaub. ad Pers. Sat 2.
Unguentum; oleum conditum.. Clem. Alexander 2. Paed. 8. Omnia Unguenta Fluent mixto olivo: nam o'eum est materia Apt suscipiendi• odoribus, servandisque Casaubon and Pers. Sat 2.
Phil. 4. 8. Apostolici & pracepti est, & exempli, ut habeamus rationem non censcienti• tantum, sed & famae. Hieron. (v•l Paulin.) Epist 14 ad Celamiam.
Philip 4. 8. Apostolic & pracepti est, & Exempli, ut habeamus rationem non censcienti• Tantum, sed & Famae. Hieron. (v•l Paulin.) Epistle 14 and Celamiam.
np1 crd crd np1 cc fw-la fw-la, cc vvn, fw-la fw-la fw-la fw-fr n1 fw-la, fw-la cc fw-la. np1. (j np1) vvn crd cc fw-la.
Quia collegium Episcopale nolunt nobiscum habere commune; non sunt Collegae, si nolunt: tamen fratres sunt. Optat. lib. 1. — praeceptum nobis divinitus ut etiam ii qui negan •• fratres nostros esse, dicamus, fratres nostri estis. Aug. Ep. 203. NONLATINALPHABET. Naz. orat. 33.
Quia collegium Episcopal Nolunt nobiscum habere commune; non sunt Collegae, si Nolunt: tamen Brothers sunt. Optat lib. 1. — Precept nobis Divinely ut etiam ii qui negan •• Brothers nostros esse, Dicamus, Brothers Our Ye are. Aug. Epistle 203.. Nazareth Orat. 33.
Quem magis admiraberis, quàm qui imperat sibi, quàm qui se habet in potestate? Gentes facilius est barbaras, &c. Senec. 5. de benef. 7. Prov. 16. 32. 2 Tim. 2. 26.
Whom magis admiraberis, quàm qui Implead sibi, quàm qui se habet in potestate? Gentes Facilius est barbaras, etc. Seneca 5. the Beneficence. 7. Curae 16. 32. 2 Tim. 2. 26.
Venditio alienatio est rei sus, jurisque in eâ sui in alium translatio. Senec. 5. de benef. 10. NONLATINALPHABET vov, NONLATINALPHABET Suid. in NONLATINALPHABET 1 King. 21. 25.
Venditio Alienation est rei sus, jurisque in eâ sui in Alium translatio. Seneca 5. the Beneficence. 10. vov, Suid. in 1 King. 21. 25.
dare morbo, exemplo divin•tatis, excusatam licentiam. Senec. de brevit. vit. c. 16. Exprimunt impudicam Venerem, adulterum Martem, Iovem illum suum non magis regnis quàm vitiis principem. Cyprian. Epist. 2.
Dare morbo, exemplo divin•tatis, excusatam licentiam. Seneca de brevit. vit. c. 16. Exprimunt impudicam Venerem, adulterum Martem, Jove Ilum suum non magis regnis quàm Vitiis principem. Cyprian. Epistle 2.
Quae in medio sunt, & à Gracis tùm NONLATINALPHABET tùm NONLATINALPHABET appellantur, — per se ipsa neque honesta neque turpia. A Gel. 2. noct. Atti•. 7.
Quae in medio sunt, & à Gracis tùm tùm appellantur, — per se ipsa neque Honesta neque Turpia. A Gel. 2. Night. Atti•. 7.
Abutuntur suâ potestate, qui quicquid ordinant, volunt id robur habere per obligationem ad poenam •ternam. Gerson. part. 3. de vit. spirit. lect. 4.
Abutuntur suâ potestate, qui quicquid ordinant, volunt id robur habere per obligationem ad poenam •ternam. Gerson. part. 3. de vit. Spirit. Lecture. 4.
Certe verum est, permissum esse quicquid non prohibetur. Chamier. 1 panstrar. Cathol. lib. 9. Cep. 20. 11. Licita sunt, quae nullo praecepto Dei prohibentur. Aug. de adulter. conjug. cap. 14. Omnia non prohibita licent. Cajetan. in 1 Cor. 6.
Certain verum est, permissum esse quicquid non prohibetur. Chamier. 1 panstrar. Cathol. lib. 9. Cep. 20. 11. Licita sunt, Quae nullo praecepto Dei prohibentur. Aug. de adulter. conjugate. cap. 14. Omnia non Prohibita licent. Cajetan. in 1 Cor. 6.
Quicquid non licet, certe non oportet. Cic. pro Balbo. Potest aliquid licere, & non expedire: expedire autem quod non licet, non potest. Aug. de adult. Conjug. cap. 15. Constat in Christiana Philosophia, non decere nisi quod licet, nec expedire, nisi quod & decet & licet. Bern. de consid. lib. 3. Sin à sumus qui profecto esse debemus, ut nihil arbitremur expedire nisi quod rectum honestumque sit. Cic. 4. sam. Epist. 3. Universa Concio, quod aequnm non videretur, ne expedire quidem proclamavit. Valer. Max. 6. 5. Chap. 11 & 14.
Quicquid non licet, certain non oportet. Cic Pro Balbo. Potest Aliquid licere, & non Expire: Expire autem quod non licet, non potest. Aug. de adult. Conjugate. cap. 15. Constat in Christian Philosophia, non decere nisi quod licet, nec Expire, nisi quod & Deceit & licet. Bern. de Consider. lib. 3. since à sumus qui profecto esse debemus, ut nihil arbitremur Expire nisi quod rectum honestumque sit. Cic 4. same. Epistle 3. Universa Concio, quod aequnm non videretur, ne Expire quidem proclamavit. Valer Max. 6. 5. Chap. 11 & 14.
Tempori cedere, i. e. necessitati parere ▪ semper sapientis habitum est. Cicer. 4. epist. fam. 9. Non est turpe cum re mutare consilium, Sen. 4. de benet. 38.
Tempori Cedere, i. e. Necessitati parere ▪ semper sapientis habitum est. Cicer. 4. Epistle. fam. 9. Non est Turpe cum re mutare consilium, Sen. 4. de benet. 38.
Ut in navigando, tempestati obsequi, artis est. Cic. 1. ep. sam. 9. — sententiam, tanquam aliquod navigium ex Reip. tempestate moderari. Cic. 4. Barb. NONLATINALPHABET, Pythag. apud Stob. Ser. 1.
Ut in navigando, tempestati obsequi, artis est. Cic 1. Epistle. same. 9. — sententiam, tanquam aliquod navigium ex Reip tempestate moderari. Cic 4. Barb., Pythagoras apud Stob. Ser. 1.
fidelis famulus es, si de multâ gloriâ domini tui — transeunte per te nil tuis manibus adhaerere contingat. Bern. in Cant. Serm. 13. Heb. 5. 3. Phil. 2. 6, 7. Heb. 5. 5. Joh. 8. 50. Prov. 25. 27.
Fidelis famulus es, si de multâ gloriâ domini tui — transeunte per te nil tuis manibus adhaerere contingat. Bern. in Cant Sermon 13. Hebrew 5. 3. Philip 2. 6, 7. Hebrew 5. 5. John 8. 50. Curae 25. 27.
NONLATINALPHABET. Arist. Ethic. 13 Neminem malum esse, nisi stultum eundem, non modo à sapientibus dicitur, sed vulgo quoque semper est creditum. Quint. 121.
. Arist. Ethic. 13 Neminem malum esse, nisi stultum eundem, non modo à sapientibus dicitur, sed vulgo quoque semper est creditum. Quint. 121.
Malum quod fit in nos, sive de nobis, non est imput andum nobis: caerùm quod sit & à nobis, jam non sine culpâ est voluntatis. Bern. de grat. & lib. arb.
Malum quod fit in nos, sive de nobis, non est imput andum nobis: caerùm quod sit & à nobis, jam non sine culpâ est voluntatis. Bern. the great. & lib. arb.
Haec cùm certum sit omnino in nobis actitari spiritu, Dei sunt munira: quia vero cum nostrae volunta•is assensu, nostra sunt merita. Bern. de grat. & lib. •rb. 1 Cor. 1•. 10.
Haec cùm certum sit Omnino in nobis actitari spiritu, Dei sunt munira: quia vero cum Nostrae volunta•is assensu, nostra sunt Merita. Bern. the great. & lib. •rb. 1 Cor. 1•. 10.
— ita copulatae connexaeque sunt, ut omnes omnium participes sint, nec alia ab aliâ possit separari. Cic. 5. de finib. — conspiratio, consensusque virtutum. Ibid. — omnes inter se nexae & conjugatae sunt. Id. qu. Tusc. 3. Rom. 2. 22.
— ita copulatae connexaeque sunt, ut omnes omnium participes sint, nec Alias ab aliâ possit separari. Cic 5. the Finish. — conspiratio, consensusque Virtues. Ibid — omnes inter se nexae & conjugatae sunt. Id. queen. Tuscany 3. Rom. 2. 22.
