A sermon preached before the Right Honourable the Lord Mayor, and the Court of Aldermen, at Guild-Hall Chappel upon the 30th of September, 1683 by Benjamin Calamy ...
Romans 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.
Romans 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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IT is on all hands agreed that the Doctrine, from which was raised this Impious and Damnable Conclusion mentioned in my Text, Let us do evil that good may come, and on the account of which it was father'd upon St. Paul as his Judgment and Opinion, was what he had some time taught concerning the Illustration of the Glory of the Divine Goodness and Mercy, in pardoning the greatest sins of Men.
IT is on all hands agreed that the Doctrine, from which was raised this Impious and Damnable Conclusion mentioned in my Text, Let us do evil that good may come, and on the account of which it was fathered upon Saint Paul as his Judgement and Opinion, was what he had Some time taught Concerning the Illustration of the Glory of the Divine goodness and Mercy, in pardoning the greatest Sins of Men.
and rejecting his obstinate unbelieving Country-men, and receiving the uncircumcised Heathen into the Church, tho' they had been guilty of the grossest Idolatries, and other enormous Vices which then reigned amongst them, mentioned in the first Chapter of this Epistle.
and rejecting his obstinate unbelieving Countrymen, and receiving the uncircumcised Heathen into the Church, though they had been guilty of the Grossest Idolatries, and other enormous Vices which then reigned among them, mentioned in the First Chapter of this Epistle.
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In defence of himself St. Paul used to plead, that the more heinous and provoking the sins of the Heathen World were, the more glorious and resplendent was the manifestation of the Divine Goodness, in offering them Pardon and Salvation upon the Terms of the Gospel;
In defence of himself Saint Paul used to plead, that the more heinous and provoking the Sins of the Heathen World were, the more glorious and resplendent was the manifestation of the Divine goodness, in offering them Pardon and Salvation upon the Terms of the Gospel;
and that it was the incurable perversness of the Jews, who would not believe in Christ, which gave occasion to this magnifying of Gods Grace towards the Gentiles.
and that it was the incurable perverseness of the jews, who would not believe in christ, which gave occasion to this magnifying of God's Grace towards the Gentiles.
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why then should God punish the Jews or others for those sins which thus tend to his Glory? If our unrighteousness, v. 5. commend the righteousness of God, what shall we say? Is God unrighteous who taketh Vengeance? (I speak as a man):
why then should God Punish the jews or Others for those Sins which thus tend to his Glory? If our unrighteousness, v. 5. commend the righteousness of God, what shall we say? Is God unrighteous who Takes Vengeance? (I speak as a man):
why yet am I also judged as a Sinner? That is, If Gods faithfulness in performing his Promises made of old hath more abundantly appeared by reason of the Jews infidelity,
why yet am I also judged as a Sinner? That is, If God's faithfulness in performing his Promises made of old hath more abundantly appeared by reason of the jews infidelity,
as some ill Men would draw from his Doctrine, ver. 6. God forbid: For then how shall God judge the World? Far be it from me to assert any thing that should in the least reflect upon the Impartial Righteousness of the Supream Judge of the World.
as Some ill Men would draw from his Doctrine, ver. 6. God forbid: For then how shall God judge the World? far be it from me to assert any thing that should in the least reflect upon the Impartial Righteousness of the Supreme Judge of the World.
The great God, who at first brought light out of darkness, and beautiful Order out of indigested Chaos, who by an Invisible and Omnipotent Hand turns and winds all Things and Actions how he pleaseth,
The great God, who At First brought Light out of darkness, and beautiful Order out of indigested Chaos, who by an Invisible and Omnipotent Hand turns and winds all Things and Actions how he Pleases,
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and the intention of the subordinate Agents, will so manage and overrule even Sins and Impieties, the Rage and Malice, the Plots and Stratagems of wicked Men and Devils, that they shall all in the upshot conspire to the advancing and setting forth his own Glory:
and the intention of the subordinate Agents, will so manage and overrule even Sins and Impieties, the Rage and Malice, the Plots and Stratagems of wicked Men and Devils, that they shall all in the upshot conspire to the advancing and setting forth his own Glory:
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but is to be ascribed solely to the irresistible Power, and skilful Conduct of the Almighty Governour and Disposer of all things both in Heaven and Earth.
but is to be ascribed solely to the irresistible Power, and skilful Conduct of the Almighty Governor and Disposer of all things both in Heaven and Earth.
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But still the wickedness, the guilt of the Actors themselves, is not in the least abated or mitigated by this good Effect, which follows wholly against their will and purpose.
But still the wickedness, the guilt of the Actors themselves, is not in the least abated or mitigated by this good Effect, which follows wholly against their will and purpose.
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It is to be hoped, that our gracious God, who hath so wonderfully revealed the hidden and black Conspiracies of desperate Men against the Person of our dearest Soveraign and his Government, will after such a manner disappoint their Bloody Devices,
It is to be hoped, that our gracious God, who hath so wonderfully revealed the hidden and black Conspiracies of desperate Men against the Person of our dearest Sovereign and his Government, will After such a manner disappoint their Bloody Devices,
and to the establishment of his Government both in Church and State, and that it shall serve to strengthen and confirm that, which it was meant to ruine and overthrow:
and to the establishment of his Government both in Church and State, and that it shall serve to strengthen and confirm that, which it was meant to ruin and overthrow:
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But all this doth not in the least excuse or justifie the Plotters themselves, who justly suffer the utmost Vengeance, notwithstanding this advantage we may possibly through Gods infinite Wisdom,
But all this does not in the least excuse or justify the Plotters themselves, who justly suffer the utmost Vengeance, notwithstanding this advantage we may possibly through God's infinite Wisdom,
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and the Care of our Governours, reap from their Treasonable and Damnable Enterprises. Thus the Jews were worthily punished for their obstinate unbelief, though God without their knowledge,
and the Care of our Governors, reap from their Treasonable and Damnable Enterprises. Thus the jews were worthily punished for their obstinate unbelief, though God without their knowledge,
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Now this the Apostle in my Text first tells them is a Slander, or Blasphemy, as the Original word signifies, a scandalous imputation fastned upon him and his Doctrine, which he abhorr'd:
Now this the Apostle in my Text First tells them is a Slander, or Blasphemy, as the Original word signifies, a scandalous imputation fastened upon him and his Doctrine, which he abhorred:
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2. If you refer them, as many do, and as I shall now understand them, to the wicked resolution set down in the Text, Let us do evil that good may come;
2. If you refer them, as many do, and as I shall now understand them, to the wicked resolution Set down in the Text, Let us do evil that good may come;
Have we not at this present Day heard of Men, who have undertaken the Assassination of the most Gracious and Merciful Prince that ever wielded the English Sceptre,
Have we not At this present Day herd of Men, who have undertaken the Assassination of the most Gracious and Merciful Prince that ever wielded the English Sceptre,
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and God knows what, (for no one can tell, and it makes every Honest mans Heart Bleed within him but to guess, what had been the fatal Consequences of such an Horrid Design, had not Gods good Providence, which hath all along been so watchful over our Soveraign, Blasted and Defeated it) yet, is not all this Wickedness said to have been contrived,
and God knows what, (for no one can tell, and it makes every Honest men Heart Bleed within him but to guess, what had been the fatal Consequences of such an Horrid Design, had not God's good Providence, which hath all along been so watchful over our Sovereign, Blasted and Defeated it) yet, is not all this Wickedness said to have been contrived,
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nor Pride, nor Revenge, nor Discontent, nor any other Lust or Passion, that useth to animate Men to make Publick Disturbances, have yet been the cause of so much Disorder and Mischief in the World,
nor Pride, nor Revenge, nor Discontent, nor any other Lust or Passion, that uses to animate Men to make Public Disturbances, have yet been the cause of so much Disorder and Mischief in the World,
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and of the greatness and necessity of the End they propound to themselves, their Eyes are so wholly fixed upon it, that they easily become less wary and sollicitous about the Lawfulness of the Means they use for the compassing of it,
and of the greatness and necessity of the End they propound to themselves, their Eyes Are so wholly fixed upon it, that they Easily become less wary and solicitous about the Lawfulness of the Means they use for the compassing of it,
As it is with one who eagerly follows his sport or game, when he is in close pursuit he sticks not at any bad road, he leaps over all that is in his way,
As it is with one who eagerly follows his sport or game, when he is in close pursuit he sticks not At any bad road, he leaps over all that is in his Way,
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So is it with men, whom a blind Zeal, not cool Reason or sober Religion moves, they are rid by an headstrong impetuous passion, which violently hurries them through thick and thin, through lawful and unlawful;
So is it with men, whom a blind Zeal, not cool Reason or Sobrium Religion moves, they Are rid by an headstrong impetuous passion, which violently hurries them through thick and thin, through lawful and unlawful;
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other things there are which are in their own Nature indifferent, but are evil and sinful only because they are forbidden by some positive Command of God, which therefore in a case of great necessity or charity, may be done for the sake of some good that follows.
other things there Are which Are in their own Nature indifferent, but Are evil and sinful only Because they Are forbidden by Some positive Command of God, which Therefore in a case of great necessity or charity, may be done for the sake of Some good that follows.
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As we all know David and those that were with him, to save themselves from perishing by hunger, did eat of the Shew-bread, which otherwise was not lawful for them to eat,
As we all know David and those that were with him, to save themselves from perishing by hunger, did eat of the Shewbread, which otherwise was not lawful for them to eat,
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Be pleased therefore to observe, that I speak not now of the violation of such positive Commands of God, as they are commonly called, which he himself hath declared are to give place to Works of mercy and doing good to our Brother;
Be pleased Therefore to observe, that I speak not now of the violation of such positive Commands of God, as they Are commonly called, which he himself hath declared Are to give place to Works of mercy and doing good to our Brother;
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Secondly, from the consideration of Gods Providence. Thirdly, from the example of Gods Condemning and Punishing evil Actions, tho' donewith good Intention.
Secondly, from the consideration of God's Providence. Thirdly, from the Exampl of God's Condemning and Punishing evil Actions, though donewith good Intention.
yet if we fail in the Object, if the thing we do is forbid by Gods Law, the Action, notwithstanding the specious pretence of the glorious End to which it is directed, is a vicious Action,
yet if we fail in the Object, if the thing we do is forbid by God's Law, the Actium, notwithstanding the specious pretence of the glorious End to which it is directed, is a vicious Actium,
Nay further, such is the contrariety between the nature of good and evil, that what is really evil cannot be chosen as a fit means to produce any thing that is good, any more than darkness can beget light,
Nay further, such is the contrariety between the nature of good and evil, that what is really evil cannot be chosen as a fit means to produce any thing that is good, any more than darkness can beget Light,
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God indeed (as I have already hinted) by his Omnipotent Wisdom doth produce good out of evil, by the same word of Power by which he brought something out of nothing;
God indeed (as I have already hinted) by his Omnipotent Wisdom does produce good out of evil, by the same word of Power by which he brought something out of nothing;
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Will ye speak wickedly for God, and talk deceitfully for him? Doth he stand in need of our sins to help him out at a dead lift to bring his designs to pass? Hath not he taken sufficient care of,
Will you speak wickedly for God, and talk deceitfully for him? Does he stand in need of our Sins to help him out At a dead lift to bring his designs to pass? Hath not he taken sufficient care of,
and made sufficient provision for us, unless we now and then stretch our Consciences in a case of extremity? Cannot he uphold his Church or preserve his Religion, without our venturing on a special occasion to strain a Point,
and made sufficient provision for us, unless we now and then stretch our Consciences in a case of extremity? Cannot he uphold his Church or preserve his Religion, without our venturing on a special occasion to strain a Point,
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and transgress our Duty for the sake of them? Was he overseen in the making of his Laws, not considering at first those inconveniences that might sometimes happen? As if what he had Commanded us might prove inconsistent with his own Glory,
and transgress our Duty for the sake of them? Was he overseen in the making of his Laws, not considering At First those inconveniences that might sometime happen? As if what he had Commanded us might prove inconsistent with his own Glory,
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This is evidently seen in those of the Church of Rome, who fondly imagining that our Saviour and his Apostles had not wrought Miracles enough for Confirmation of their Doctrine, have coined abundance of other Miracles, which they obtrude upon their easy Disciples as true, by them to supply what was wanting in our Saviours.
This is evidently seen in those of the Church of Rome, who fondly imagining that our Saviour and his Apostles had not wrought Miracles enough for Confirmation of their Doctrine, have coined abundance of other Miracles, which they obtrude upon their easy Disciples as true, by them to supply what was wanting in our Saviors.
So lest Hell and everlasting Damnation should not be sufficient to scare Men from their sins, they have added that gainful Invention of their Purgatory.
So lest Hell and everlasting Damnation should not be sufficient to scare Men from their Sins, they have added that gainful Invention of their Purgatory.
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Which pious frauds (as they sometimes call them) are most highly dishonourable to our Saviour and his Religion, intimating as if his Gospel had been very short and imperfect,
Which pious frauds (as they sometime call them) Are most highly dishonourable to our Saviour and his Religion, intimating as if his Gospel had been very short and imperfect,
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if we are bound patiently and meekly to suffer those evils, that may unjustly and contrary to Law be inflicted upon us by that Authority we are subject unto? And so to prevent this inconvenience, Men choose to correct the Rule of their Religion, to distinguish away Gods Law, rather than to trust God with their Lives and Fortunes and Religion, in the resolved doing of their Duty.
if we Are bound patiently and meekly to suffer those evils, that may unjustly and contrary to Law be inflicted upon us by that authority we Are Subject unto? And so to prevent this inconvenience, Men choose to correct the Rule of their Religion, to distinguish away God's Law, rather than to trust God with their Lives and Fortune's and Religion, in the resolved doing of their Duty.
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and it must then necessarily follow, that we must never go against his Will, tho' it may seem to tend to never so great or good an End. Since he, who had a perfect Knowledge and Comprehension of all Events that either can or shall happen in the World, hath prescribed us such Laws by which we are always to govern our selves,
and it must then necessarily follow, that we must never go against his Will, though it may seem to tend to never so great or good an End. Since he, who had a perfect Knowledge and Comprehension of all Events that either can or shall happen in the World, hath prescribed us such Laws by which we Are always to govern our selves,
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for any one to think to please him, or to promote his Glory and Service by acting contrary to these, is surely the greatest presumption a Creature can be Guilty of,
for any one to think to please him, or to promote his Glory and Service by acting contrary to these, is surely the greatest presumption a Creature can be Guilty of,
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In the Old Testament (not to insist on that memorable one of Ʋzzah, who dyed for saving the tottering Ark from falling) you find King Saul, 1 Sam. 15. receiving Commandement from God by the mouth of Samuel to destroy all the Posterity of Amalec. He very zealously sets about the work,
In the Old Testament (not to insist on that memorable one of Ʋzzah, who died for Saving the tottering Ark from falling) you find King Saul, 1 Sam. 15. receiving Commandment from God by the Mouth of Samuel to destroy all the Posterity of Amalek. He very zealously sets about the work,
But afterwards it comes into his head, that this waste was needlesly made, and for the sins of Men why should so many goodly Cattel be lost? He resolves therefore with himself to save the best and fattest of them, to offer them for a Sacrifice to God,
But afterwards it comes into his head, that this waste was needlessly made, and for the Sins of Men why should so many goodly Cattle be lost? He resolves Therefore with himself to save the best and Fattest of them, to offer them for a Sacrifice to God,
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and forward Zeal for his Master, when our Blessed Lord was apprehended by the Ministers and Officers of the Chief Priests and Elders, drew his Sword, and struck a Servant of the High Priests, and smote off his Ear.
and forward Zeal for his Master, when our Blessed Lord was apprehended by the Ministers and Officers of the Chief Priests and Elders, drew his Sword, and struck a Servant of the High Priests, and smote off his Ear.
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Yet mark, I beseech you, our Saviours rebuke of him, St. Math. 26.52. Put up again thy Sword into his place, for all they that take the Sword shall perish with the Sword.
Yet mark, I beseech you, our Saviors rebuke of him, Saint Math. 26.52. Put up again thy Sword into his place, for all they that take the Sword shall perish with the Sword.
For all they that take the Sword, who draw or use it, when it is not put into their Hands by those that bear the Sword, by the Supreme Magistrate who hath the Power of the Sword, shall perish by the Sword, fall themselves by it,
For all they that take the Sword, who draw or use it, when it is not put into their Hands by those that bear the Sword, by the Supreme Magistrate who hath the Power of the Sword, shall perish by the Sword, fallen themselves by it,
That which is usually objected in this Case, is the Example of others mentioned in Holy Scripture, who doing things not strictly justifiable, some things plainly against Gods revealed Will,
That which is usually objected in this Case, is the Exampl of Others mentioned in Holy Scripture, who doing things not strictly justifiable, Some things plainly against God's revealed Will,
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and give his Commands to private Persons by special Revelations to them, exciting and moving them to some particular Actions, which are no otherwise warrantable,
and give his Commands to private Persons by special Revelations to them, exciting and moving them to Some particular Actions, which Are not otherwise warrantable,
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Such were Moses 's killing the Aegyptian, Phineas 's slaying Zimri and Cobsi in their unclean Embraces, Ehuds stabbing King Eglon, Elijahs consuming by fire from Heaven the Messengers whom the King sent to apprehend him;
Such were Moses is killing the Egyptian, Phinehas is slaying Zimri and Cobsi in their unclean Embraces, Ehuds stabbing King Eglon, Elijahs consuming by fire from Heaven the Messengers whom the King sent to apprehend him;
these and the like Actions are no more Exemplary to us, without infallible assurance of the same Divine impulse by which these Persons were guided and acted,
these and the like Actions Are no more Exemplary to us, without infallible assurance of the same Divine impulse by which these Persons were guided and acted,
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Nay, should any one of us have any such strong motion or instinct upon his Spirit, inclining him to do any such Action, he ought not to compare it with the private Commands given to those Worthies,
Nay, should any one of us have any such strong motion or instinct upon his Spirit, inclining him to do any such Actium, he ought not to compare it with the private Commands given to those Worthies,
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but if it prompt him to any thing forbidden by Gods Law, or that belongs not to his Place and Calling, he ought utterly to reject it as a Diabolical temptation.
but if it prompt him to any thing forbidden by God's Law, or that belongs not to his Place and Calling, he ought utterly to reject it as a Diabolical temptation.
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2. As for other Actions recorded in Scripture, that were evil in themselves, but yet were done for a good End, (where there was not this private Divine Warrant) they were neither commendable in them who did them, (tho' otherwise very Good and Pious Persons) nor are they by any means imitable by us.
2. As for other Actions recorded in Scripture, that were evil in themselves, but yet were done for a good End, (where there was not this private Divine Warrant) they were neither commendable in them who did them, (though otherwise very Good and Pious Persons) nor Are they by any means imitable by us.
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I shall Instance in the famous case of Lot, when he entertained the Angels; who offered his Daughters to the impure Sodomites, Gen. 19.8. that by them he might Redeem his Guests from the violation intended to them.
I shall Instance in the famous case of Lot, when he entertained the Angels; who offered his Daughters to the impure Sodomites, Gen. 19.8. that by them he might redeem his Guests from the violation intended to them.
tho' in strictness they should have done neither, but peremptorily refused to have obeyed the King in this Matter, whatever outward evil they had suffered for it;
though in strictness they should have done neither, but peremptorily refused to have obeyed the King in this Matter, whatever outward evil they had suffered for it;
but not for the lye by which they excused themselves to Pharaoh. Non est remunerata fallacia sed benevolentia: benignitas mentis, non iniquitas mentientis.
but not for the lie by which they excused themselves to Pharaoh. Non est remunerata Fallacy sed Benevolence: benignitas mentis, non iniquitas Mentientis.
or to tell a lye, that Good may come, but because they judge such an Officious untruth not to have in it the compleat Nature of a Lye, nor to be really Evil.
or to tell a lie, that Good may come, but Because they judge such an Officious untruth not to have in it the complete Nature of a Lie, nor to be really Evil.
In short, the Examples of the Patriarchs, and Holy Men of Old, whose Praises are mentioned in Scripture, ought not to be followed by us, without comparing them with the Rule of our Religion;
In short, the Examples of the Patriarchs, and Holy Men of Old, whose Praises Are mentioned in Scripture, ought not to be followed by us, without comparing them with the Rule of our Religion;
4. And lastly, I argue from the ill Consequences of such a Concession as this, that evil may be done for a good End. This one Principle sets us free from all Authority either Divine or Humane,
4. And lastly, I argue from the ill Consequences of such a Concession as this, that evil may be done for a good End. This one Principle sets us free from all authority either Divine or Humane,
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or forbidding the other, but then every Man, according to his own Prudence, is to judge of Things and Actions by their Conveniency and Expediency to promote the Glory of God and publick Benefit;
or forbidding the other, but then every Man, according to his own Prudence, is to judge of Things and Actions by their Conveniency and Expediency to promote the Glory of God and public Benefit;
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and makes all Government precarious and insignificant, since every one is an Arbitrary Subject, and may obey or resist the Laws and Constistutions of his Superiours,
and makes all Government precarious and insignificant, since every one is an Arbitrary Subject, and may obey or resist the Laws and Constistutions of his Superiors,
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1. Hence we may learn what is the true meaning of that Rule that is commonly given to direct our Practice, that Of two evils the least is to be chosen, which holds good only in these two Cases.
1. Hence we may Learn what is the true meaning of that Rule that is commonly given to Direct our Practice, that Of two evils the least is to be chosen, which holds good only in these two Cases.
Thus the most Tyrannical and Arbitrary Government is to be preferred before none at all, and to be oppressed under a Lawful Power, is better than Civil War and Confusion.
Thus the most Tyrannical and Arbitrary Government is to be preferred before none At all, and to be oppressed under a Lawful Power, is better than Civil War and Confusion.
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2. When two Evils are propounded to us, the one of Pain, which concerns our outward Bodies or Estates, the other something to be done that is plainly sinful, here we must chuse the greatest outward loss or trouble, rather than commit the least Sin;
2. When two Evils Are propounded to us, the one of Pain, which concerns our outward Bodies or Estates, the other something to be done that is plainly sinful, Here we must choose the greatest outward loss or trouble, rather than commit the least since;
when the severest Punishments, the cruellest Tortures, nay, not the appearance of Death it self in its ugliest visage, could ever make them consent to do any thing unworthy of their holy Profession.
when the Severest Punishments, the Cruellest Tortures, nay, not the appearance of Death it self in its ugliest visage, could ever make them consent to do any thing unworthy of their holy Profession.
That is, when two Evils are propounded to us, both of them sinful, but one of necessity to be done, what must we do in this Case? May we chuse the less Sin to avoid the greater? I Answer; no certainly.
That is, when two Evils Are propounded to us, both of them sinful, but one of necessity to be done, what must we do in this Case? May we choose the less since to avoid the greater? I Answer; not Certainly.
In this Case we must avoid both, and that it can never be allowed to commit a less Sin to avoid a greater, appears sufficiently from this one Reason, that if it were so, it would then be in the power of any Man to commit what Sin soever he pleased.
In this Case we must avoid both, and that it can never be allowed to commit a less since to avoid a greater, appears sufficiently from this one Reason, that if it were so, it would then be in the power of any Man to commit what since soever he pleased.
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An outward form of Godliness must be put on by all those, who intend any very mischievous and black design, by which they may gain Credit and good Esteem to themselves,
an outward from of Godliness must be put on by all those, who intend any very mischievous and black Design, by which they may gain Credit and good Esteem to themselves,
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and afterwards continued that unnatutal Rebellion, at first clearly told the world what they aimed at, the subversion of the Ancient Monarchy, the taking away the Kings life,
and afterwards continued that unnatutal Rebellion, At First clearly told the world what they aimed At, the subversion of the Ancient Monarchy, the taking away the Kings life,
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At first therefore nothing was talked of, but Religion, pure Ordinances, liberty of Conscience, Freedom from Popish Innovations and Antichristian Ceremonies, true Gospel worship, a preaching Ministry,
At First Therefore nothing was talked of, but Religion, pure Ordinances, liberty of Conscience, Freedom from Popish Innovations and Antichristian Ceremonies, true Gospel worship, a preaching Ministry,
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and Fears, and Jealousies, and pretences of Reformation, and Religion, and almost by the same men too? And may we not at last hope, that this repeated Experience will open mens eyes, that they may see what tools they have been made by designing heads,
and Fears, and Jealousies, and pretences of Reformation, and Religion, and almost by the same men too? And may we not At last hope, that this repeated Experience will open men's eyes, that they may see what tools they have been made by designing Heads,
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and some perhaps honest men, so I would in charity believe, in the simplicity of their hearts, made use of to serve the most horrid and treasonable Designes, which they never thought of,
and Some perhaps honest men, so I would in charity believe, in the simplicity of their hearts, made use of to serve the most horrid and treasonable Designs, which they never Thought of,
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and for the continuance of this Inestimable Blessing of God amongst us, and to our Posterity after us (of which we have been for so long time thro' Gods Infinite Patience to us possessed) for this we ought surely to be very Zealous.
and for the Continuance of this Inestimable Blessing of God among us, and to our Posterity After us (of which we have been for so long time through God's Infinite Patience to us possessed) for this we ought surely to be very Zealous.
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But yet for all this, neither for the Preservation of this our most Holy and Excellent Religion professed here in England, nor for the keeping out Popery it self, (and then I have named the worst thing that I can) will I ever, by the Grace of God, go beyond the Duty of my Calling,
But yet for all this, neither for the Preservation of this our most Holy and Excellent Religion professed Here in England, nor for the keeping out Popery it self, (and then I have nam the worst thing that I can) will I ever, by the Grace of God, go beyond the Duty of my Calling,
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we must on no account disturb or oppose his Government, or resist his Authority, and if we have not opportunity of flying from such a Persecution, (as I now suppose,
we must on no account disturb or oppose his Government, or resist his authority, and if we have not opportunity of flying from such a Persecution, (as I now suppose,
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This is the plain Loyal Doctrine of the Church of England, which her Ministers have always Preached and Defended, both against Papists and Fanaticks of all sorts,
This is the plain Loyal Doctrine of the Church of England, which her Ministers have always Preached and Defended, both against Papists and Fanatics of all sorts,
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or without the consent of the Supreme Magistrate, nor will it hallow any action for which we have not sufficient Warrant and Authority from Gods word.
or without the consent of the Supreme Magistrate, nor will it hallow any actium for which we have not sufficient Warrant and authority from God's word.
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Ye remember the Answer which our Saviour gave to his Disciples, when they called for Fire from Heaven to consume that Village of the Samaritans that would not receive their Master, Ye know not what manner of Spirit you are of.
You Remember the Answer which our Saviour gave to his Disciples, when they called for Fire from Heaven to consume that Village of the Samaritans that would not receive their Master, You know not what manner of Spirit you Are of.
or to that taking up his Cross which our Lord called his Disciples unto, or to that Patience and Resolution in suffering, by which Christianity was to be propagated and glorified in the World.
or to that taking up his Cross which our Lord called his Disciples unto, or to that Patience and Resolution in suffering, by which Christianity was to be propagated and glorified in the World.
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If ever any thing provokes God Almighty t• bring those Calamities upon us, which we seem 〈 ◊ 〉 much to fear, it is our using indirect unlawful mean• to prevent their falling upon us.
If ever any thing provokes God Almighty t• bring those Calamities upon us, which we seem 〈 ◊ 〉 much to Fear, it is our using indirect unlawful mean• to prevent their falling upon us.
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And is it not thu• with us at this day? For could our Common Enemy, I mean the Papists, have ever invented a mor• successful Plot for the bringing in of Popery? could they have hoped for a better opportunity,
And is it not thu• with us At this day? For could our Common Enemy, I mean the Papists, have ever invented a mor• successful Plot for the bringing in of Popery? could they have hoped for a better opportunity,
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or greater advantages, for the recommending and introducing their Religion, than what the abominable Wickedness and Treasons of those who would be accounted the greatest Zealots against it, have now given them? By doing of such horrid Evils, under pretence that good may come, have they not given the greatest Blow and Wound to the Reformed Religion,
or greater advantages, for the recommending and introducing their Religion, than what the abominable Wickedness and Treasons of those who would be accounted the greatest Zealots against it, have now given them? By doing of such horrid Evils, under pretence that good may come, have they not given the greatest Blow and Wound to the Reformed Religion,
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and these Kingdoms, from all either secret Conspiracies, or open Assaults of Wicked Men, of what Sect or Denomination soever, who think it Lawful to do evil, that good may come, whose damnation is just. FINIS.
and these Kingdoms, from all either secret Conspiracies, or open Assaults of Wicked Men, of what Sect or Denomination soever, who think it Lawful to do evil, that good may come, whose damnation is just. FINIS.
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