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Eccles. 12.13, 14. 13. Let us hear the Conclusion of the whole matter; Fear God and keep his Commandements, for this is the whole duty of man.Eccles. 12.13, 14. 13. Let us hear the Conclusion of the Whole matter; fear God and keep his commandments, for this is the Whole duty of man.
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14. For God shall bring every work into judgment, and every secret thing, whether it be good or whether it be evil.14. For God shall bring every work into judgement, and every secret thing, whither it be good or whither it be evil.
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COnsidering the weightyness of this days work, I shall study that brevity that may not be obscure.
COnsidering the weightyness of this days work, I shall study that brevity that may not be Obscure.
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And though I will not undertak• to be your instructer in the things you know not,
And though I will not undertak• to be your instructer in the things you know not,
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yet give me leave to be your remembrancer, to stir up your minds to the practise of what you know.
yet give me leave to be your remembrancer, to stir up your minds to the practice of what you know.
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That so this solemn assembling in Gods House of Prayer (and that •t the beginning of them,
That so this solemn assembling in God's House of Prayer (and that •t the beginning of them,
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as it is in it self commendable, so may it be for the future imitated, may be more than a Punctilio of State,
as it is in it self commendable, so may it be for the future imitated, may be more than a Punctilio of State,
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and point of Honour, even a usefull means for the better carrying on of the great work of administring Justice.
and point of Honour, even a useful means for the better carrying on of the great work of administering justice.
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Gods Assistance being implored by our Prayers to him, and Gods Directions attended and regarded, and obtained by our hearing from him.
God's Assistance being implored by our Prayers to him, and God's Directions attended and regarded, and obtained by our hearing from him.
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It hath always been the course, even of Heathen Magistrates, to have their recourse unto the divine powers,
It hath always been the course, even of Heathen Magistrates, to have their recourse unto the divine Powers,
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before they undertook any matters of importance, to enter the Capitol first before the Senate, and to Sacrifice first before they Sentenced;
before they undertook any matters of importance, to enter the Capitol First before the Senate, and to Sacrifice First before they Sentenced;
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A Jove principium, to implore divine assistance and direction, and there is still great reason so to do,A Jove principium, to implore divine assistance and direction, and there is still great reason so to do,
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since there is no case so bad but some will plead it; No man so good but some will slander him;
since there is no case so bad but Some will plead it; No man so good but Some will slander him;
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Nothing so false but some will swear it.
Nothing so false but Some will swear it.
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A treacherous Ziba with a false probable Tale, and a face present may divert a David from the right line of Justice, to entertain prejudices,
A treacherous Ziba with a false probable Tale, and a face present may divert a David from the right line of justice, to entertain prejudices,
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and pronounce a wrongfull and unjust sentence against an innocent and true hearted Mephiboseth. Magistrates indeed are called Gods,
and pronounce a wrongful and unjust sentence against an innocent and true hearted Mephibosheth. Magistrates indeed Are called God's,
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and usually do know much, but yet they are but Men, and know not all things,
and usually do know much, but yet they Are but Men, and know not all things,
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and may be imposed upon by the Eloquent Oratory of a well spoken Tertullus, accompanied with such witness as those Jews were, who were ready to attest what Tertullus spake, and therefore Magistrates have need to implore and receive divine assistance, that they may be as an Angel of God, to discern true from feigned,
and may be imposed upon by the Eloquent Oratory of a well spoken Tertullus, accompanied with such witness as those jews were, who were ready to attest what Tertullus spoke, and Therefore Magistrates have need to implore and receive divine assistance, that they may be as an Angel of God, to discern true from feigned,
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and as Solomon did, to distinguish between the true and the false Mother. And this Wisdom was the return of Solomons Prayer, and Gods bounty, who hath promised,
and as Solomon did, to distinguish between the true and the false Mother. And this Wisdom was the return of Solomons Prayer, and God's bounty, who hath promised,
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and will not be worse than his word, to give it to those that ask it.
and will not be Worse than his word, to give it to those that ask it.
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And hath left directions in his Holy Scriptures, for the right Regulating of all Humane Transactions,
And hath left directions in his Holy Scriptures, for the right Regulating of all Humane Transactions,
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whether they are Personal or Publique, Civil Administrations or Ecclesiastical Offices:
whither they Are Personal or Public, Civil Administrations or Ecclesiastical Offices:
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which Holy Scriptures are sufficiently able to make every man of God perfect, whether the private Christian in his personal or relative concerns,
which Holy Scriptures Are sufficiently able to make every man of God perfect, whither the private Christian in his personal or relative concerns,
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or the Publique Officers, whether Ministers in the Church, or Magistrates in the State, who bear his Name:
or the Public Officers, whither Ministers in the Church, or Magistrates in the State, who bear his Name:
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I have said ye are Gods, and are his Deputies, even Gods among Men, who though made of the same Mettal with their Brethren, I have said you Are God's, and Are his Deputies, even God's among Men, who though made of the same Metal with their Brothers,
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yet are Gilded over, and shine as Stars from the Sun, in a Lustre received from God and the King;
yet Are Gilded over, and shine as Stars from the Sun, in a Lustre received from God and the King;
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Whose Image, Name and Office they bear, being deputed by him, as Mordecai was, to rule their Brethren,
Whose Image, Name and Office they bear, being deputed by him, as Mordecai was, to Rule their Brothers,
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and armed with a Sword to enable them thereto.
and armed with a Sword to enable them thereto.
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And therefore may not sit as those Idols that have eyes and see not, mouths and speak not. And Therefore may not fit as those Idols that have eyes and see not, mouths and speak not.
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Or as idle cyphars in Gods chain, and therefore have need of Gods direction, which is to be had no where so clear and plain,
Or as idle cyphers in God's chain, and Therefore have need of God's direction, which is to be had no where so clear and plain,
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as from Gods own mouth, Scripture and Sanctuary Instructions.
as from God's own Mouth, Scripture and Sanctuary Instructions.
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And amongst them there is none more fit, nor more full than the words first read, which are
And among them there is none more fit, nor more full than the words First read, which Are
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The Sum, Compendium, Epitome and Conclusion of what ever is written, or may be heard. Fear God and keep his Commandements.
The Sum, Compendium, Epitome and Conclusion of what ever is written, or may be herd. fear God and keep his commandments.
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The words you know are Gods by Solomon his Amanuensis, who having run through the whole circle of all sublunary enjoyments, and creature contentment.
The words you know Are God's by Solomon his Amanuensis, who having run through the Whole circle of all sublunary enjoyments, and creature contentment.
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and suckt out the very quintessence of all humane delights;
and sucked out the very quintessence of all humane delights;
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That the knowledge of the wisest of meer mortal men, and the wealth of the richest of all Earthly Potentates could furnish him with, upon a serious review of all his past experiments, he comes to acquaint us with what himself had found. That All is vanity:
That the knowledge of the Wisest of mere Mortal men, and the wealth of the Richest of all Earthly Potentates could furnish him with, upon a serious review of all his past experiments, he comes to acquaint us with what himself had found. That All is vanity:
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vanity of vanities, saith the Preacher, all is vanity. This he lays down in the first chapter of this book, at the second verse,
vanity of vanities, Says the Preacher, all is vanity. This he lays down in the First chapter of this book, At the second verse,
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as the Doctrine of the whole book prosecutes in the rest of the chapters by induction of particulars; (which I may not now speak unto) and in the eighth verse of this chapter pronounceth again, as sufficiently evidenced.
as the Doctrine of the Whole book prosecutes in the rest of the Chapters by induction of particulars; (which I may not now speak unto) and in the eighth verse of this chapter pronounceth again, as sufficiently evidenced.
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Vanity of vanities, saith the Preacher, all is vanity. And having interposed in the four next verses.
Vanity of vanities, Says the Preacher, all is vanity. And having interposed in the four next Verses.
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1. The excellency of the Scriptures compiled by himself, and others of Gods Amanuenses: who were masters of the assemblies,
1. The excellency of the Scriptures compiled by himself, and Others of God's Amanuenses: who were Masters of the assemblies,
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and had received them from that One Shepherd, viz. Jesus Christ, the wisdom of the Father,
and had received them from that One Shepherd, viz. jesus christ, the Wisdom of the Father,
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for their usefulness and profitableness to us, are as Goads to stir up, and nayls to fasten.
for their usefulness and profitableness to us, Are as Goads to stir up, and nails to fasten.
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2. The vanity of the itch of humane scribling, and wearisomness of reading such writing, such as are the Popes Canons and Decretals,
2. The vanity of the itch of humane scribbling, and wearisomeness of reading such writing, such as Are the Popes Canonas and Decretals,
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and other Popish Trumpery, as likewise idle vitious and corrupting Plays and Romances: which makes men neglect at least, if not nauseate divine truths.
and other Popish Trumpery, as likewise idle vicious and corrupting Plays and Romances: which makes men neglect At least, if not nauseate divine truths.
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Of Carolostadius it is reported by Luther, that he was eight years Dr. in Divinity before he had read One Word in the Scripture.
Of Carolostadius it is reported by Luther, that he was eight Years Dr. in Divinity before he had read One Word in the Scripture.
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So that the most of Students among the Papists were well by one compared to a man knawing of a Flint, So that the most of Students among the Papists were well by one compared to a man knawing of a Flint,
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when he had good bread by him, which he neglected to make use of. Solomon having thus laid down the excellency of God's, and vanity of man's writings.
when he had good bred by him, which he neglected to make use of. Solomon having thus laid down the excellency of God's, and vanity of Man's writings.
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He now comes in the close of this book, the words of my Text to lay down.
He now comes in the close of this book, the words of my Text to lay down.
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The Sum, End, Conclusion, the Recapitulation, the Epitome, Compendium and Abridgment of what ever was written by God, in this or other books of Scripture,
The Sum, End, Conclusion, the Recapitulation, the Epitome, Compendium and Abridgment of what ever was written by God, in this or other books of Scripture,
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or was read or heard by man. The scope at which all tended too! Fear God and keep his Commandements
or was read or herd by man. The scope At which all tended too! fear God and keep his commandments
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All the lines that may be drawn from the whole circumference of divine truths, written and revealed in this,
All the lines that may be drawn from the Whole circumference of divine truths, written and revealed in this,
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and all other books of Scripture, which holy men of God, which were moved by the Holy Ghost did,
and all other books of Scripture, which holy men of God, which were moved by the Holy Ghost did,
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or had or should write, did all meet in this Center; Fear God and keep his Commandements. You may not expect then.
or had or should write, did all meet in this Centre; fear God and keep his commandments. You may not expect then.
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Right Worshipfull and Beloved, a full and compleat handling of them, on which a Minister might with great ease and more profit preach his whole life time,
Right Worshipful and beloved, a full and complete handling of them, on which a Minister might with great ease and more profit preach his Whole life time,
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than that German Professor of Divinity did, who was Twenty-five Years Reading in his Publique Lectures, on the First of Isaiah, and had not finisht it.
than that Germane Professor of Divinity did, who was Twenty-five years Reading in his Public Lectures, on the First of Isaiah, and had not finished it.
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There being nothing in the whole compass of Divinity but what may be reduced to the Fear of God, and keeping His Commandements.
There being nothing in the Whole compass of Divinity but what may be reduced to the fear of God, and keeping His commandments.
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The one as the Root, the other as the Fruit:
The one as the Root, the other as the Fruit:
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The one as the Fountain, the other as the Streams of our practical complyance with Gods will, it being as our Translators supply it, the whole duty of man. Which Translation:
The one as the Fountain, the other as the Streams of our practical compliance with God's will, it being as our Translators supply it, the Whole duty of man. Which translation:
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the best of all Translations was, by the incomparable Piety of King James, and the indefatigable pains,
the best of all Translations was, by the incomparable Piety of King James, and the indefatigable pains,
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and accurate care of the most Learned Bishops, Doctors and Divines of that age, most happily performed,
and accurate care of the most Learned Bishops, Doctors and Divines of that age, most happily performed,
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and may not without great presumption be slightly spoken off. Or as the Spanish: toda eccellentia.
and may not without great presumption be slightly spoken off. Or as the Spanish: toda eccellentia.
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Or as Piscator: Hoc est omnium Hominum, this belongs to all men.
Or as Piscator: Hoc est omnium Hominum, this belongs to all men.
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Many directions in Scripture are bounded and limited by several circumstances to particular persons, but this concerns all,
Many directions in Scripture Are bounded and limited by several Circumstances to particular Persons, but this concerns all,
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and therefore to be regarded by all, as that which is the alone Cynosure, to guide us through the waves of a tempestuous Sea of troubles, dangers, labyrinths in this world,
and Therefore to be regarded by all, as that which is the alone Cynosure, to guide us through the waves of a tempestuous Sea of Troubles, dangers, labyrinths in this world,
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unto the Port and Haven of heavenly happiness. Text: Let us hear the Conclusion of the whole matter;
unto the Port and Haven of heavenly happiness. Text: Let us hear the Conclusion of the Whole matter;
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Fear God and keep his Commandement: for this is the whole duty of man. fear God and keep his Commandment: for this is the Whole duty of man.
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As the skilfull and provident husbandman first rids his ground of Thorns, and then sowes his Seed.
As the skilful and provident husbandman First rids his ground of Thorns, and then sows his Seed.
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So doth Solomon in this book (of which the words read are the Compendium,) labour to remove from the hearts of men the love,
So does Solomon in this book (of which the words read Are the Compendium,) labour to remove from the hearts of men the love,
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and study and endeavour after vanity, by which the minds of all by nature are preoccupied and forestalled, especially by this mistaken apprehension, that they may at the same time embrace the Study of Earthly Vanity and Heavenly Piety.
and study and endeavour After vanity, by which the minds of all by nature Are preoccupied and forestalled, especially by this mistaken apprehension, that they may At the same time embrace the Study of Earthly Vanity and Heavenly Piety.
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There are none that do not by natural instinct desire the avoiding of eternal pains, and the enjoyment of everlasting happiness;
There Are none that do not by natural instinct desire the avoiding of Eternal pains, and the enjoyment of everlasting happiness;
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It being the property of natural affection, to desire its own preservation.
It being the property of natural affection, to desire its own preservation.
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And by the same natural instinct are men carried after the pursuit of worldly things, vanities indeed,
And by the same natural instinct Are men carried After the pursuit of worldly things, vanities indeed,
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though the only substantial realities in their conceit; The Rich mans wealth is his strong Tower in his own conceit.
though the only substantial realities in their conceit; The Rich men wealth is his strong Tower in his own conceit.
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Some hasten after Pleasures, others after Riches, a third after Honour, and so far the Doctrine Profession and external Practise of Piety shall be complyed with,
some hasten After Pleasures, Others After Riches, a third After Honour, and so Far the Doctrine Profession and external practice of Piety shall be complied with,
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as they cross not those Appetites, and much may be, and is often done according to Gospel prescriptions,
as they cross not those Appetites, and much may be, and is often done according to Gospel prescriptions,
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as was by Herod, who reverenced John Baptist, heard him gladly, and did many things. Yea many times some will suffer much, so they may enjoy their carnal desires. But alas!
as was by Herod, who reverenced John Baptist, herd him gladly, and did many things. Yea many times Some will suffer much, so they may enjoy their carnal Desires. But alas!
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These foolishly perswade themselves to joyn those things together that are inconsistent.
These foolishly persuade themselves to join those things together that Are inconsistent.
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Sooner will Heaven mingle with Earth, the Fire with Water coalesce and remain at peace together,
Sooner will Heaven mingle with Earth, the Fire with Water coalesce and remain At peace together,
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than the study and love of Piety with the study and love of Earthly Vanity.
than the study and love of Piety with the study and love of Earthly Vanity.
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True it is that men may and do by their eager prosecution of earthly vanity, deprive themselves of the happiness both of this, and the future life.
True it is that men may and do by their eager prosecution of earthly vanity, deprive themselves of the happiness both of this, and the future life.
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But to enjoy both together, let them use what diligence and skill they can, they shall never attain it.
But to enjoy both together, let them use what diligence and skill they can, they shall never attain it.
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For no man can serve two so contrary Masters. No man can serve God and Mammon. For no man can serve two so contrary Masters. No man can serve God and Mammon.
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No man can serve God and his Belly. No man can love God and the World. No man can serve God and his Belly. No man can love God and the World.
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For God is a jealous God, and will admit no rival. He is as the true Mother, who will have all or nothing.
For God is a jealous God, and will admit no rival. He is as the true Mother, who will have all or nothing.
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Solomon then having in all the fore-going part of this book, endeavoured to perswade men from the love and study of earthly vanities.Solomon then having in all the foregoing part of this book, endeavoured to persuade men from the love and study of earthly vanities.
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In these two last verses he shews us the sum and end of the whole, of all our learning and hearing the right method and course of happiness both here and hereafter.
In these two last Verses he shows us the sum and end of the Whole, of all our learning and hearing the right method and course of happiness both Here and hereafter.
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In which words we have to consider; 1. The direction laid down. Fear God and keep his Commandements.
In which words we have to Consider; 1. The direction laid down. fear God and keep his commandments.
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2. This direction prest by three arguments. 1. It's the conclusion of the whole matter. 2. It's the whole of man. 3. God will bring all to judgment.
2. This direction pressed by three Arguments. 1. It's the conclusion of the Whole matter. 2. It's the Whole of man. 3. God will bring all to judgement.
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I shall speak to all these particulars, first by way of Doctrine, and then by way of Application. 1. The direction laid down;
I shall speak to all these particulars, First by Way of Doctrine, and then by Way of Application. 1. The direction laid down;
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Fear God and keep his Commandements. fear God and keep his commandments.
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This compendious sum of Gods Counsel, discovers Gods admirable Wisdom in revealing his mind so fully,
This compendious sum of God's Counsel, discovers God's admirable Wisdom in revealing his mind so Fully,
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and yet so succinctly in reference to our duty and way to happiness.
and yet so succinctly in Referente to our duty and Way to happiness.
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It was the wonderfull wisdom of God to comprehend in the Decalogue all that is to be done by us, in relation to God and our selves, and our Neighbours.
It was the wonderful Wisdom of God to comprehend in the Decalogue all that is to be done by us, in Relation to God and our selves, and our Neighbours.
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More wonderfull in his contracting these ten words into two;
More wonderful in his contracting these ten words into two;
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Love to God and Love to our Neighbour neither is it less wonderfull when the Gospel is sum'd up in this short expression.Love to God and Love to our Neighbour neither is it less wonderful when the Gospel is summed up in this short expression.
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Repent! For the Kingdom of God is at hand Now the use that we are to make of this short sum is this. repent! For the Kingdom of God is At hand Now the use that we Are to make of this short sum is this.
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That as Travailers have an eye to their Geographical Charts, which they carry about with them,
That as Travelers have an eye to their Geographical Charts, which they carry about with them,
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unto which they often look to direct them in their way, so ought Christians often to mind this Sum and Compendium of their duty,
unto which they often look to Direct them in their Way, so ought Christians often to mind this Sum and Compendium of their duty,
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unto which they must have respect to guide them in their way to the Heavenly Kingdom,
unto which they must have respect to guide them in their Way to the Heavenly Kingdom,
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and which, as another Jethro, might direct them through the Wilderness of this World, to their Heavenly Canaan.
and which, as Another Jethro, might Direct them through the Wilderness of this World, to their Heavenly Canaan.
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Such an other Compendium of our duty we have in the description of Job: He feared God, and departed from evil.
Such an other Compendium of our duty we have in the description of Job: He feared God, and departed from evil.
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And in that expression of St. Peter: He that feareth God and worketh Righteousness. Fear God and keep his Commandements. And in that expression of Saint Peter: He that fears God and works Righteousness. fear God and keep his commandments.
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In which we have 1. The Fountain, Cause and Root: Fear God, 2. The Effect, Branches and Streams: and keep his Commandements.
In which we have 1. The Fountain, Cause and Root: fear God, 2. The Effect, Branches and Streams: and keep his commandments.
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1. The Fountain, Cause and Root: Fear God, Solomon tells us Prov. 1.17. That the fear of God is the beginning of Wisdom: Caput Sapientiae.
1. The Fountain, Cause and Root: fear God, Solomon tells us Curae 1.17. That the Fear of God is the beginning of Wisdom: Caput Sapientiae.
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Now as from the head, the seat of sence, all sence is derived through all the Members of the body,
Now as from the head, the seat of sense, all sense is derived through all the Members of the body,
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so from the inward fear and reverence of God, there flowes as it were the Sense and Life of all good actions,
so from the inward Fear and Reverence of God, there flows as it were the Sense and Life of all good actions,
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and therefore our first care should be to get this reverential fear of him, that we may Worship him according to his own prescription, not our own inventions, know him from his word, believe on him, call on him,
and Therefore our First care should be to get this reverential Fear of him, that we may Worship him according to his own prescription, not our own Inventions, know him from his word, believe on him, call on him,
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and trust upon him, which is the substance of the First Table.
and trust upon him, which is the substance of the First Table.
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Generally men place all Holiness in the works of the Second Table, as in Charity, Liberality, Justice, giving to every one his due,
Generally men place all Holiness in the works of the Second Table, as in Charity, Liberality, justice, giving to every one his due,
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though they live in ignorance, and total neglect of Gods worship and instituted service, which is,
though they live in ignorance, and total neglect of God's worship and instituted service, which is,
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as if we should count a man living when his head was off.
as if we should count a man living when his head was off.
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For what the head is to the body, that is the fear of God to all Religion, to all holy and righteous practises.
For what the head is to the body, that is the Fear of God to all Religion, to all holy and righteous practises.
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Now the fear of God is an awfull reverence of Gods great and Glorious and Gracious Majesty;
Now the Fear of God is an awful Reverence of God's great and Glorious and Gracious Majesty;
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Least we offend him by sin: Least we smart when we have sinned.
lest we offend him by since: lest we smart when we have sinned.
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This is as in the Vulgar, Timor a fear of sin, or as Tremellius, Pavor a fear for sin.
This is as in the vulgar, Timor a Fear of since, or as Tremellius, Pavor a Fear for since.
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This in both its senses should fill our hearts, and awe our Souls. Fear him as Sons, because of his Fatherly goodness;
This in both its Senses should fill our hearts, and awe our Souls. fear him as Sons, Because of his Fatherly Goodness;
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Stand in awe of him as Servants, because of his Masterly Authority, Power, Greatness and Goodness,
Stand in awe of him as Servants, Because of his Masterly authority, Power, Greatness and goodness,
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and both of these degrees of holy fear, both of Sons through love, and of Servants through awfulness. May Solomon be thought to have reference unto in this direction? And Jehosaphat in his charge given unto his Deligated Judges.
and both of these Degrees of holy Fear, both of Sons through love, and of Servants through awfulness. May Solomon be Thought to have Referente unto in this direction? And Jehoshaphat in his charge given unto his Deligated Judges.
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Let the fear of the Lord be upon you, take heed and do it. Let the Fear of the Lord be upon you, take heed and do it.
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He layes before them the fear of God to draw them to a Holy and Religious and Conscientious respect, to discharge the duties incumbent on them, by reason of their Office.
He lays before them the Fear of God to draw them to a Holy and Religious and Conscientious respect, to discharge the duties incumbent on them, by reason of their Office.
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Wherefore let the fear of God be upon you; Timor Dei vobiscum, Pavor Dei insit.
Wherefore let the Fear of God be upon you; Timor Dei vobiscum, Pavor Dei insit.
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And this will be an excellent means to inable all, but especially intrusted Magistrates to discharge their places.
And this will be an excellent means to inable all, but especially Entrusted Magistrates to discharge their places.
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For the fear of God is the beginning and end of Wisdom. And Job tells us of himself, that it kept him from doing unjustly.For the Fear of God is the beginning and end of Wisdom. And Job tells us of himself, that it kept him from doing unjustly.
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Destruction from the Lord was a terror to me. Destruction from the Lord was a terror to me.
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And when this fear is wanting what can be expected, but all manner of sin and wickedness? the want of it being the evident source of all evil.
And when this Fear is wanting what can be expected, but all manner of since and wickedness? the want of it being the evident source of all evil.
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Hence Abraham in Gerar did expect the ravishing of his Wife, and murder of Himself, because he thought there was no fear of God in that place. Hence Abraham in Gerar did expect the ravishing of his Wife, and murder of Himself, Because he Thought there was no Fear of God in that place.
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Time will not permit the pressing on of this first branch of the direction, by the consideration of Gods:
Time will not permit the pressing on of this First branch of the direction, by the consideration of God's:
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1. Command 2. Attributes of Omnipotency. Omnisciency. Goodness. 3. Relations to the Master Father.
1. Command 2. Attributes of Omnipotency. Omnisciency. goodness. 3. Relations to the Master Father.
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&c. 4. Promises of all good Spiritual Temporal Eternal. 5. The excellency of the grace it self, as being 1. Needfull, without which we cannot serve him. 2. Acceptable to God, without which we cannot please him. 3. Comfortable to our selves, freeing us from all base disturbing and distracting fears of Men and Devils.etc. 4. Promises of all good Spiritual Temporal Eternal. 5. The excellency of the grace it self, as being 1. Needful, without which we cannot serve him. 2. Acceptable to God, without which we cannot please him. 3. Comfortable to our selves, freeing us from all base disturbing and distracting fears of Men and Devils.
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Passing by these reasons and arguments by which I might enforce this First Branch of the Direction: I come to the Second.
Passing by these Reasons and Arguments by which I might enforce this First Branch of the Direction: I come to the Second.
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2. The Effect of that cause. And keep his Commandements.
2. The Effect of that cause. And keep his commandments.
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From our awfull respect to, and reverential fear of the Divine Majesty, then doth and will arise a resolution,
From our awful respect to, and reverential Fear of the Divine Majesty, then does and will arise a resolution,
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and endeavour to keep Gods Commandements, to obey him in every part and poynt of Duty, which if we do we shall live for ever.
and endeavour to keep God's commandments, to obey him in every part and point of Duty, which if we do we shall live for ever.
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We cannot indeed now do it in a legal way, as Adam was bound to and enabled for.
We cannot indeed now do it in a Legal Way, as Adam was bound to and enabled for.
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But we may in an Evangelical way, such as God allows of and accepts; Wish well to exact obedience, as David did. Psal. 119.45.6. Thou hast commanded me to keep thy Precepts diligently.
But we may in an Evangelical Way, such as God allows of and accepts; Wish well to exact Obedience, as David did. Psalm 119.45.6. Thou hast commanded me to keep thy Precepts diligently.
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O that my ways were directed to keep thy statutes. Then shall I not be ashamed, when I have respect to all thy Commandements. O that my ways were directed to keep thy statutes. Then shall I not be ashamed, when I have respect to all thy commandments.
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And then be doing as we can, for affection without endeavour is as Rachel beautifull but barren.
And then be doing as we can, for affection without endeavour is as Rachel beautiful but barren.
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Let us be doing at every thing as well as at any thing: We may not be Funambuli virtutum, such as go in a narrow tract of obedience. No:
Let us be doing At every thing as well as At any thing: We may not be Funambuli Virtues, such as go in a narrow tract of Obedience. No:
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Our Obedience must be Universal, extending to the compass of the whole, which is but one copulative,
Our obedience must be Universal, extending to the compass of the Whole, which is but one copulative,
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and then as St. Augustin well notes. Beati sunt q•i Praecepta faciunt, etiamsi non perficiunt. They are blessed who do as they can, though they can but under do.
and then as Saint Augustin well notes. Beati sunt q•i Praecepta faciunt, Even if non perficiunt. They Are blessed who doe as they can, though they can but under do.
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— And as St. Bernard. In libro tuo scribuntur Omnes, qui quod possunt faciunt, etsi quod debent non possunt;
— And as Saint Bernard. In libro tuo scribuntur Omnes, qui quod possunt faciunt, Though quod debent non possunt;
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All are written, O Lord in thy book, who do what they can, though they cannot do what they ought.
All Are written, Oh Lord in thy book, who do what they can, though they cannot do what they ought.
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This Book of Ecclesiastes begins with All is vanity, and ends with Fear God and keep his Commandements.
This Book of Ecclesiastes begins with All is vanity, and ends with fear God and keep his commandments.
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Now if that sentence were knit to this which Solomon reserved for the end, as the Haven of rest after the Turmoyls of vanity, it would be like and in effect that, which Christ said to Martha; Thou art troubled about many things, but one thing is necessary.
Now if that sentence were knit to this which Solomon reserved for the end, as the Haven of rest After the Turmoils of vanity, it would be like and in Effect that, which christ said to Martha; Thou art troubled about many things, but one thing is necessary.
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That which troubleth us Solomon calls vanity, that which is necessary he calls the fear of God and keeping his Commandements;
That which Troubles us Solomon calls vanity, that which is necessary he calls the Fear of God and keeping his commandments;
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From that to this should be every mans Pilgrimage in this World - We begin at vanity, and never know that we are vain, till we come to learn this Lesson, to fear God and keep his Commandements.
From that to this should be every men Pilgrimage in this World - We begin At vanity, and never know that we Are vain, till we come to Learn this lesson, to Fear God and keep his commandments.
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In which I shall touch as the streights of time will permit. 1. The Act: Keep 2. The Object: His Commandement. 1. The Act: Keep.
In which I shall touch as the straights of time will permit. 1. The Act: Keep 2. The Object: His Commandment. 1. The Act: Keep.
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A Comprehensive word that contains in it all the Christians Duty, in reference to Gods will.
A Comprehensive word that contains in it all the Christians Duty, in Referente to God's will.
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The effect of a right fear of God; viz. As the Psalmist expresseth it: The keeping his Covenant, the remembring his Commandements to do them.
The Effect of a right Fear of God; viz. As the Psalmist Expresses it: The keeping his Covenant, the remembering his commandments to do them.
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So that it implyes and contains under it. 1. A Receiving by the Ear or Eye.
So that it Implies and contains under it. 1. A Receiving by the Ear or Eye.
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He that hath an Ear to hear, let him hear what the Spirit sayeth to the Churches. He that hath an Ear to hear, let him hear what the Spirit Saith to the Churches.
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— He that turneth away his ear from hearing the Law, his Prayer shall be an abomination; — He that turns away his ear from hearing the Law, his Prayer shall be an abomination;
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That willfully slights the opportunities of hearing, and frames excuses, trusting to their good Prayers (they say) they make at home,
That wilfully slights the opportunities of hearing, and frames excuses, trusting to their good Prayers (they say) they make At home,
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and conceiving that they can bestow their time better elsewhere, their Prayers shall be abominable.
and conceiving that they can bestow their time better elsewhere, their Prayers shall be abominable.
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It were well, and much to be desired, that such would read and seriously consider what they may find written. Prov. 1. from the 24th. ver. to the end of the Chapter.
It were well, and much to be desired, that such would read and seriously Consider what they may find written. Curae 1. from the 24th. ver. to the end of the Chapter.
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2. A retaining in their heads, minds and memories, to know and understand them:
2. A retaining in their Heads, minds and memories, to know and understand them:
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To hear without understanding is but lost labour, and therefore God hath set up Masters of Assemblies, whose work it is,
To hear without understanding is but lost labour, and Therefore God hath Set up Masters of Assemblies, whose work it is,
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and whose care it ought to be, to do as those we read of in Ezra 8.7. That caused the people to understand the Law.
and whose care it ought to be, to do as those we read of in Ezra 8.7. That caused the people to understand the Law.
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And we our selves ought to pray as David. Make me to understand the way of thy Precepts.
And we our selves ought to pray as David. Make me to understand the Way of thy Precepts.
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3. A keeping in our hearts to affect us, and operate upon us, and to change us into its own likeness,
3. A keeping in our hearts to affect us, and operate upon us, and to change us into its own likeness,
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as the graft doth the nature of the stock, as the loave doth the meal, to leave in it a rellish of it self.
as the grafted does the nature of the stock, as the loave does the meal, to leave in it a relish of it self.
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This David tells us, that he had hid Gods word in his heart, that he might not sin against God.
This David tells us, that he had hid God's word in his heart, that he might not sin against God.
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And this Saint Paul adviseth us to let the word of Christ dwell in us:
And this Saint Paul adviseth us to let the word of christ dwell in us:
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not as a guest or stranger pass through, but as a dweller making its abode with us. not as a guest or stranger pass through, but as a dweller making its Abided with us.
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4. A frequent having them in our mouths, to speak of them, and declare them,
4. A frequent having them in our mouths, to speak of them, and declare them,
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and Communicate the knowledge of them to others, and this is not only the duty of Gods Ministers, who are to d clare the whole Counsel of God.
and Communicate the knowledge of them to Others, and this is not only the duty of God's Ministers, who Are to worser clare the Whole Counsel of God.
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But likewise of private •hristians, who are so admonish one another, to teach their Children, and to talk of them — But especially to keep them.
But likewise of private •hristians, who Are so admonish one Another, to teach their Children, and to talk of them — But especially to keep them.
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5. In our deeds and works to practise them; and this indeed is the perfection of all the rest:
5. In our Deeds and works to practise them; and this indeed is the perfection of all the rest:
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For all the rest may be done, and we never the better. If you know these things, then happy are ye if ye do them.
For all the rest may be done, and we never the better. If you know these things, then happy Are you if you do them.
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Other things are necessary, but yet, without this, of no avail, yea mischievous and dangerous, heightning our sin to a presumptuous contempt, and so encreasing our stripes.
Other things Are necessary, but yet, without this, of no avail, yea mischievous and dangerous, heightening our since to a presumptuous contempt, and so increasing our stripes.
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He that knows his Masters will and doth it not, shall be beaten with more stripes.
He that knows his Masters will and does it not, shall be beaten with more stripes.
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Only they know profitably that practise Conscionably, and shall be blessed in their doing. The Psalmist tells us;
Only they know profitably that practice Conscionably, and shall be blessed in their doing. The Psalmist tells us;
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He that doth these things shall never be moved. Its not he that knoweth them, or speaketh of them, but he that doth them. He that does these things shall never be moved. Its not he that Knoweth them, or speaks of them, but he that does them.
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For as we judge of the corporal health of the Heart, not by the words of the Mouth,
For as we judge of the corporal health of the Heart, not by the words of the Mouth,
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or colour of the Countenance, but Pulse of the Arm. So judgment is to be made of the Spiritual soundness and uprightness of the Soul, not so much by words or looks as by the fruits of the hand.
or colour of the Countenance, but Pulse of the Arm. So judgement is to be made of the Spiritual soundness and uprightness of the Soul, not so much by words or looks as by the fruits of the hand.
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Not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Not every one that Says Lord, Lord, shall enter into the Kingdom of Heaven, but he that does the will of my Father which is in Heaven.
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And if ye know these things then happy are ye if ye do them. And herein are ye my Disciples, if ye bring forth much fruit.
And if you know these things then happy Are you if you do them. And herein Are you my Disciples, if you bring forth much fruit.
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So that if a man had as great skill in Divinity, as Varro is reported to have in Philosophy, who read so much that it was admired that he could write any thing,
So that if a man had as great skill in Divinity, as Varro is reported to have in Philosophy, who read so much that it was admired that he could write any thing,
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and yet wrote so much that another could hardly read, though he should speak with the tongue of Men and Angels, yet if without Charity, which is the fulfilling of the Law, all would be worth nothing. 2. The Object: His Commandements.
and yet wrote so much that Another could hardly read, though he should speak with the tongue of Men and Angels, yet if without Charity, which is the fulfilling of the Law, all would be worth nothing. 2. The Object: His commandments.
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Now Gods Commands are made known unto us by 1. The Law of Nature Engraven in mens hearts.
Now God's Commands Are made known unto us by 1. The Law of Nature Engraven in men's hearts.
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2. The Scriptures written, and so Gods Commandements revealed in them, are either 1. Moral.
2. The Scriptures written, and so God's commandments revealed in them, Are either 1. Moral.
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The Ten Commandements comprehended in these two things. 1. Love to God. 2. Love to our Neighbour. 2. Evangelical.
The Ten commandments comprehended in these two things. 1. Love to God. 2. Love to our Neighbour. 2. Evangelical.
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Such as are. 1. Repentance. 2. Faith. 3. Self-denyal. 4. Taking up the Cross. 5. Imitations of Christ.
Such as Are. 1. Repentance. 2. Faith. 3. Self-denial. 4. Taking up the Cross. 5. Imitations of christ.
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All which Commands both Moral and Evangelical cease with time, except the first, but that runs Parallel with Eternity.
All which Commands both Moral and Evangelical cease with time, except the First, but that runs Parallel with Eternity.
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God will be our God for ever, all the other will cease:
God will be our God for ever, all the other will cease:
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For in the World to come, their will be no humane Policy or Government ▪ or External Worship. 3. Gods Deputies.
For in the World to come, their will be no humane Policy or Government ▪ or External Worship. 3. God's Deputies.
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Gods will and commands are made known to us by those Rulers and Magistrates, which he hath ordained to rule over us;
God's will and commands Are made known to us by those Rulers and Magistrates, which he hath ordained to Rule over us;
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whose determination of things indifferent left in their power to dispose and order, is and ought to be esteemed as Gods will, made known by their Mouth, and obeyed for Conscience.
whose determination of things indifferent left in their power to dispose and order, is and ought to be esteemed as God's will, made known by their Mouth, and obeyed for Conscience.
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The Particular Rules of Government and Methods in judicial proceedings, are Gods will made known by them;
The Particular Rules of Government and Methods in judicial proceedings, Are God's will made known by them;
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when they are not contrary to Gods express will, and are to be obeyed for Conscience sake, which calls for a Ready Compliance in an Actual Performance, and knows no such contradictory chimaera, as a Passive Obedience.
when they Are not contrary to God's express will, and Are to be obeyed for Conscience sake, which calls for a Ready Compliance in an Actual Performance, and knows no such contradictory chimaera, as a Passive obedience.
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It was a Rule of St. Bernard's, and is a most true one, and of excellent use;
It was a Rule of Saint Bernard's, and is a most true one, and of excellent use;
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Eum quem pro Deo habemus in terris, debemus audire in iis, quae non sunt contra Deum. Eum Whom Pro God habemus in terris, debemus Audire in iis, Quae non sunt contra God.
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That is, him, whom we have for a God on earth, we ought to obey in all things, not contrary to Gods will.
That is, him, whom we have for a God on earth, we ought to obey in all things, not contrary to God's will.
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Our Saviour Christ into who hands all power is committed, and who is made the head of all things. Mat. 28.18. Eph. 1.21, 22. Did not himself institute either.
Our Saviour christ into who hands all power is committed, and who is made the head of all things. Mathew 28.18. Ephesians 1.21, 22. Did not himself institute either.
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1. The particular modes of Judicials, as to the Government and Regulation of matters in the Civil State,
1. The particular modes of Judicials, as to the Government and Regulation of matters in the Civil State,
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but only the general Rules of Justice and Equity, which particulars he left to the disposal of Kings and Governours, which Rule by him, under him, and for him.
but only the general Rules of justice and Equity, which particulars he left to the disposal of Kings and Governors, which Rule by him, under him, and for him.
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Neither did he tye them up to the Judicials of Moses, but left them at liberty,
Neither did he tie them up to the Judicials of Moses, but left them At liberty,
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as to the circumstances of Policy to their own Prudence and Wisdom. Or,
as to the Circumstances of Policy to their own Prudence and Wisdom. Or,
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2. The particular ceremonies and circumstances of Divine Worship, but left them to the prudence and power of the Apostles, to set in order (as St. Paul said he would,) in the several Churches which they should plant,
2. The particular ceremonies and Circumstances of Divine Worship, but left them to the prudence and power of the Apostles, to Set in order (as Saint Paul said he would,) in the several Churches which they should plant,
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and so to all succeeding Governours in all Ages, in their several Churches, to appoint according to expediency in their several Precincts. And this appears by,
and so to all succeeding Governors in all Ages, in their several Churches, to appoint according to expediency in their several Precincts. And this appears by,
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1. The different Ceremonies of the several Churches, which were not uniform but various, as the Observation of Easter in the Greek and Latin Churches. &c. 2. By St. Ambrose 's direction to conform to those external rites which they found in the several Churches they had occasion to have Communion with.
1. The different Ceremonies of the several Churches, which were not uniform but various, as the Observation of Easter in the Greek and Latin Churches. etc. 2. By Saint Ambrose is direction to conform to those external Rites which they found in the several Churches they had occasion to have Communion with.
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And there are very good reasons rendred by some, why Christ who took care for all the Substantials of his Worship, did not himself institute the Circumstantials. As
And there Are very good Reasons rendered by Some, why christ who took care for all the Substantials of his Worship, did not himself institute the Circumstantials. As
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1. To grace and gain authority unto the Apostles, in the Churches which they planted.
1. To grace and gain Authority unto the Apostles, in the Churches which they planted.
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2. Because Moses his Dispensation did not, nor was not to cease till our Blessed Saviour was ascended.
2. Because Moses his Dispensation did not, nor was not to cease till our Blessed Saviour was ascended.
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3. That the circumstance of Christian Worship, that should be after our Redemption wrought by him, might not be Ʋmbra futurorum, the Shadow of things to come,
3. That the circumstance of Christian Worship, that should be After our Redemption wrought by him, might not be Ʋmbra futurorum, the Shadow of things to come,
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but Memoria praeteritorum; The Memorials of things past.
but Memoria praeteritorum; The Memorials of things past.
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4. The different fashions of divers Countries, as to the external modes of expressing their Reverence.
4. The different fashions of diverse Countries, as to the external modes of expressing their reverence.
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Whereas the Laws which our Blessed Saviour himself prescribed, concern all Christians in all Countries. And therefore the circumstances of the Christian Divine Worship could not be prescribed in general,
Whereas the Laws which our Blessed Saviour himself prescribed, concern all Christians in all Countries. And Therefore the Circumstances of the Christian Divine Worship could not be prescribed in general,
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but were of necessity to be left to the appointment of the Apostles, and their Successors in all ages.
but were of necessity to be left to the appointment of the Apostles, and their Successors in all ages.
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And this is agreeable to the Scriptures, and the Doctrine of the Church of England, Established by Law.
And this is agreeable to the Scriptures, and the Doctrine of the Church of England, Established by Law.
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Concerning which, were men rightly Principled, there would not be so much Clamour against the innocent Ceremonies Established by authority,
Concerning which, were men rightly Principled, there would not be so much Clamour against the innocent Ceremonies Established by Authority,
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and to be observed for Conscience sake in Obedience to the Magistrate;
and to be observed for Conscience sake in obedience to the Magistrate;
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who as he is Gods hand to weild his Sword, so is he his mouth in such cases of indifferent circumstances to declare his mind.
who as he is God's hand to wield his Sword, so is he his Mouth in such cases of indifferent Circumstances to declare his mind.
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But what St. Austin writes concerning Faustus, is true of the generality of Dissenters from the Church of England. Vel non intelligendo reprehendit, vel reprehendendo non intelligit.
But what Saint Austin writes Concerning Faustus, is true of the generality of Dissenters from the Church of England. Vel non intelligendo reprehendit, vel reprehendendo non intelligit.
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Sententiam Ecclesiae non intelligit, sed amat suam, non quia vera est, sed quia sua est. That is, either not understanding he reprehends, or reprehending doth not understand.Sententiam Ecclesiae non intelligit, sed amat suam, non quia vera est, sed quia sua est. That is, either not understanding he reprehends, or reprehending does not understand.
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He doth not understand what the Sentiments of the Church are; but loves his own, not because they are true, but because his own.
He does not understand what the Sentiments of the Church Are; but loves his own, not Because they Are true, but Because his own.
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So hard is the lot of the Church of England, that by the Romish Synagogue it is condemned for having so few, and by Dissenters cryed out on for having so many; VVhereas in the eyes of sober men it is valued according to its excellent temper, not exceeding to a burdensome oppression, nor defective in due comeliness, by a slovenly rudeness. And no wonder since a decent and necessary subordination of inferiours to superiours,
So hard is the lot of the Church of England, that by the Romish Synagogue it is condemned for having so few, and by Dissenters cried out on for having so many; Whereas in the eyes of Sobrium men it is valued according to its excellent temper, not exceeding to a burdensome oppression, nor defective in due comeliness, by a slovenly rudeness. And no wonder since a decent and necessary subordination of inferiors to superiors,
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as in a well Disciplined Army, keeps all in a due correspondency of subjection and Government,
as in a well Disciplined Army, keeps all in a due correspondency of subjection and Government,
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and renders Our Church Glorious, as an Army with Banners.
and renders Our Church Glorious, as an Army with Banners.
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Not as the Congregations of Dissenters, who are like Pliny his Acephali, all body and no head. Or
Not as the Congregations of Dissenters, who Are like pliny his Acephali, all body and no head. Or
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As the Popish Parasites have rendered their Synagogue like the Toadstool, all head and no body. VVhilst they ridiculously affirm; Papa virtualiter est Tota Ecclesia. VVell then
As the Popish Parasites have rendered their Synagogue like the Toadstool, all head and no body. Whilst they ridiculously affirm; Papa virtualiter est Tota Ecclesia. Well then
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It is not some but all Gods Commandements thus made known;
It is not Some but all God's commandments thus made known;
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Those which are necessary and moral by the Law, Engraven in the heart, and written in the Scriptures.
Those which Are necessary and moral by the Law, Engraven in the heart, and written in the Scriptures.
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Those which are circumstantial, and in themselves indifferent, till determined by the mouth of God's Deputies.
Those which Are circumstantial, and in themselves indifferent, till determined by the Mouth of God's Deputies.
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All these the fear of God will direct and encline to, and enable for. — Then shall I be upright, when I have respect to all thy Commandements. Natura facit unum ad unum.
All these the Fear of God will Direct and incline to, and enable for. — Then shall I be upright, when I have respect to all thy commandments. Nature facit Unum ad Unum.
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But Grace makes us as a Delphick Sword prepared for every good work.
But Grace makes us as a Delphic Sword prepared for every good work.
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Nature will permit the complyance with Gods will, and the doing, and it may be suffering many things, till it crosseth our own wills, Nature will permit the compliance with God's will, and the doing, and it may be suffering many things, till it Crosseth our own wills,
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and so long we may seem to yield a ready obedience, as Herod did, who did many things,
and so long we may seem to yield a ready Obedience, as Herod did, who did many things,
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and heard John gladly, while VVind and Tyde go all one way, we sayl readily in our begun voyage, which standing contrary, we think best to take harbour, or return whence we came.
and herd John gladly, while VVind and Tide go all one Way, we sail readily in our begun voyage, which standing contrary, we think best to take harbour, or return whence we Come.
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So when Gods Love, and the VVorlds Lust appear in contrary quarters, we shall soon see whom we shall follow.
So when God's Love, and the VVorlds Lust appear in contrary quarters, we shall soon see whom we shall follow.
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VVhat we take up as a cloak in a storm for a shelter, or a disguise,
What we take up as a cloak in a storm for a shelter, or a disguise,
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as a Covert to hide in time of Danger will be laid aside when the storm is past and the danger over.
as a Covert to hide in time of Danger will be laid aside when the storm is past and the danger over.
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But that respect to Gods command which flowes from a true fear of him will continue,
But that respect to God's command which flows from a true Fear of him will continue,
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and not be as an upper and loose Garment, which we put on when we go abroad in the sight and company of others,
and not be as an upper and lose Garment, which we put on when we go abroad in the sighed and company of Others,
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but hang upon a pin when we come into our own houses.
but hang upon a pin when we come into our own houses.
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But as our shifts to lye down in, yea as our skin never to put off.
But as our shifts to lie down in, yea as our skin never to put off.
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Thus must we keep Gods Commands, all of them, and always, and as, and because they are Gods Commands, out of a pure Conscience,
Thus must we keep God's Commands, all of them, and always, and as, and Because they Are God's Commands, out of a pure Conscience,
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and not out of self respect.
and not out of self respect.
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Jehu slew Ahab and Baals Priests, not out of respect to Gods command, but out of design in so doing to establish his own Throne.Jehu slew Ahab and Baal's Priests, not out of respect to God's command, but out of Design in so doing to establish his own Throne.
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For he still kept up the Golden Calves, and their Idolatrous worship, to Gods dishonour, and a clear evidence of his own hypocrisie.
For he still kept up the Golden Calves, and their Idolatrous worship, to God's dishonour, and a clear evidence of his own hypocrisy.
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Men are very apt to have more tender resentments of things as they check and clash with their proper interest,
Men Are very apt to have more tender resentments of things as they check and clash with their proper Interest,
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than that they are •ontrary to Gods command.
than that they Are •ontrary to God's command.
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As that Father gravely told that Arrian Emperour, who reproved him for shewing to his Son no more Reverence;
As that Father gravely told that Arrian Emperor, who reproved him for showing to his Son no more reverence;
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That he had more respect to his Sons honour then to the honour of the Son of God, whom he suffered to be dishonoured by Hereticks.
That he had more respect to his Sons honour then to the honour of the Son of God, whom he suffered to be dishonoured by Heretics.
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Thus Demetrius left all the other Idols, which to him were Gods, to shift for themselves,
Thus Demetrius left all the other Idols, which to him were God's, to shift for themselves,
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but Diana which brought great gain, merited the engagement of all their powers in defence of her:
but Diana which brought great gain, merited the engagement of all their Powers in defence of her:
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Not for her self, but the gain they had by her.
Not for her self, but the gain they had by her.
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So the Pope in his Taxa Camerae Apostolicae rates the absolution for falsifying his Apostolical Letters at Nineteen groats,
So the Pope in his Taxa Camerae Apostolic rates the absolution for falsifying his Apostolical Letters At Nineteen groats,
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when incest with ones own Mother is taxed but at five groats only.
when Incest with ones own Mother is taxed but At five groats only.
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But the true Christian acted by Gods fear, keeps Gods Commandements all of them, and as his commands, without any sinister aims or self respect;
But the true Christian acted by God's Fear, keeps God's commandments all of them, and as his commands, without any sinister aims or self respect;
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They follow not Christ for the loaves but for himself.
They follow not christ for the loaves but for himself.
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They comply with all Gods Commands, not because thereby they themselves shall be benefited but God honoured.
They comply with all God's Commands, not Because thereby they themselves shall be benefited but God honoured.
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And this is that which is acceptable to God, and profitable to man; Which Solomon presseth in this Text, by three powerfull arguments and motions.
And this is that which is acceptable to God, and profitable to man; Which Solomon Presseth in this Text, by three powerful Arguments and motions.
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1. It is the conclusion of the whole matter. Summa rei omnis auditae. 2. It is the whole of man: Totus homo: Totum hominis. His duty and dignity.
1. It is the conclusion of the Whole matter. Summa rei omnis auditae. 2. It is the Whole of man: Totus homo: Totum hominis. His duty and dignity.
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3. God will call all to an account.
3. God will call all to an account.
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For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil. —For God shall bring every work into judgement, with every secret thing, whither it be good or whither it be evil. —
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1. It's the Conclusion of the whole matter.
1. It's the Conclusion of the Whole matter.
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We should fear God and keep his Commandements, for it is the conclusion of the whole matter. So our Translation.
We should Fear God and keep his commandments, for it is the conclusion of the Whole matter. So our translation.
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La summe, le fin de tout le propos. La but a que tend ce que te enseigne en ce lesure. So the French Translation.
La sum, le fin de tout le propos. La but a que tend ce que te ensign en ce lesure. So the French translation.
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In the Original, the word rendered Conclusion, End, Scope, Sum, and But the word thus variously rendered,
In the Original, the word rendered Conclusion, End, Scope, Sum, and But the word thus variously rendered,
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and all agreing to the mind of the Holy Ghost.
and all agreeing to the mind of the Holy Ghost.
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I say the Hebrew word hath the first Letter in it bigger than the rest, to stir up our greater attention to what follows.
I say the Hebrew word hath the First letter in it bigger than the rest, to stir up our greater attention to what follows.
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And indeed it is worthy our chiefest regard, as containing in it the sum of all Divinity as to our practise.
And indeed it is worthy our chiefest regard, as containing in it the sum of all Divinity as to our practice.
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Whatsoever was written from the beginning of this book of Scripture, yea of all the Holy Scriptures tends to this purpose.
Whatsoever was written from the beginning of this book of Scripture, yea of all the Holy Scriptures tends to this purpose.
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All other books were written to mind the books of Conscience.
All other books were written to mind the books of Conscience.
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And so are as goads to stir up, and nails to fasten us in the practise of this direction.
And so Are as goads to stir up, and nails to fasten us in the practice of this direction.
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The sum of all Teachers, the end of all Learning. Solomon having through this whole book discoursed the vanity and vexation of the creatures enjoyments,
The sum of all Teachers, the end of all Learning. Solomon having through this Whole book discoursed the vanity and vexation of the creatures enjoyments,
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and from his own experience exemplified the truth of it, in these words he acquaints us when it is best to s•t up our rest.
and from his own experience exemplified the truth of it, in these words he acquaints us when it is best to s•t up our rest.
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viz. In the learning and practise of this One •esson, which is the whole of all that God requireth from us, in reference to our advancing of his Glory, and our Happinessviz. In the learning and practice of this One •esson, which is the Whole of all that God requires from us, in Referente to our advancing of his Glory, and our Happiness
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And it is but just and reason, that he that is our Master should have our fear;
And it is but just and reason, that he that is our Master should have our Fear;
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he that made us and maintains us should have our service: he that is our Loving Father should be honoured and obeyed by us;
he that made us and maintains us should have our service: he that is our Loving Father should be honoured and obeyed by us;
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whom if we love, as Davids Souldiers did him, what will we not adventure for his sake,
whom if we love, as Davids Soldiers did him, what will we not adventure for his sake,
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though it be as theirs was, with the highest hazard, and likelyhood of the greatest dangers,
though it be as theirs was, with the highest hazard, and likelihood of the greatest dangers,
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as Fond Lovers do to gratifie a beloved darling;
as Found Lovers do to gratify a Beloved darling;
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Especially considering that all his commands are just, equal, delightfull, or at least made so to us by his love shed abroad in our hearts,
Especially considering that all his commands Are just, equal, delightful, or At least made so to us by his love shed abroad in our hearts,
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so that we may joy and glory in enduring Tribulation in, and for the observing of his Precepts, considering the abundant reward.
so that we may joy and glory in enduring Tribulation in, and for the observing of his Precepts, considering the abundant reward.
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— Our Labour shall not be in vain, nor our suffering lost, but shall work out for us a far more exceeding and eternal weight of glory.
— Our Labour shall not be in vain, nor our suffering lost, but shall work out for us a Far more exceeding and Eternal weight of glory.
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We expect Obedience from those creatures we breed and maintain, and they usually do yield it.
We expect obedience from those creatures we breed and maintain, and they usually do yield it.
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The Oxe knows his Owner, and the Ass his Masters Crib; And if at any time they fail, how are we displeased.The Ox knows his Owner, and the Ass his Masters Crib; And if At any time they fail, how Are we displeased.
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If Balaams Ass turn aside, though his old acquaintance, how angry was he;
If Balaams Ass turn aside, though his old acquaintance, how angry was he;
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if he lyes down how doth he strike him, and wish for a Sword ▪ If hawks and hounds fail in the persuit of their games,
if he lies down how does he strike him, and wish for a Sword ▪ If hawks and hounds fail in the pursuit of their games,
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how do the Owners and Users rage and chafe.
how do the Owners and Users rage and chafe.
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Hath not God then more right to expect our fear of him, and obedience to him, especially considering he hath done infinitely more for us than we do,
Hath not God then more right to expect our Fear of him, and Obedience to him, especially considering he hath done infinitely more for us than we do,
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or can, for any creatures, yea than he himself for all sublunary creatures, making man the chief of his ways,
or can, for any creatures, yea than he himself for all sublunary creatures, making man the chief of his ways,
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and the choice of his works, his Masterpiece.
and the choice of his works, his Masterpiece.
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The Model of Heaven and Earth, of visible and invisible, of mortal and immortal creatures, having compacted in him all the excellencies that are divided amongst all other creatures;
The Model of Heaven and Earth, of visible and invisible, of Mortal and immortal creatures, having compacted in him all the excellencies that Are divided among all other creatures;
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Whose Creation was not as of other creatures with his word, fiat Man, but upon a consultation, let us make man.
Whose Creation was not as of other creatures with his word, fiat Man, but upon a consultation, let us make man.
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Other creatures Souls and Bodies made together, as having a mutual dependance:
Other creatures Souls and Bodies made together, as having a mutual dependence:
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Man his Body first, and then his Soul, which was breathed from above, and not educed out of any Elementary substance.
Man his Body First, and then his Soul, which was breathed from above, and not educed out of any Elementary substance.
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Tantae molis erat Humanam condere gentem Sanctius His animal mentisque Capacius altae. VVhose face shews Gods wonderfull skill in its varieties and discoveries of inward passions.
Tantae Molis erat Humanam condere gentem Sanctius His animal mentisque Capacius altae. Whose face shows God's wonderful skill in its varieties and discoveries of inward passion.
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His Soul One in Essence, Three in Faculties, Understanding, VVit, Memory, represents the unfathomable depth of the Divine Trinity, whose Created perfection had Blessedness, Dominion and Prayer, Gods Attributes.
His Soul One in Essence, Three in Faculties, Understanding, VVit, Memory, represents the unfathomable depth of the Divine Trinity, whose Created perfection had Blessedness, Dominion and Prayer, God's Attributes.
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VVhose restored condition mounts him above the Angels, who admire the humane nature more than their own,
Whose restored condition mounts him above the Angels, who admire the humane nature more than their own,
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and in the person of Christ adore it.
and in the person of christ adore it.
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So that man who by sin was fallen so low that he could not well fall lower, is now by Grace restored to that height, that he cannot rise higher.
So that man who by since was fallen so low that he could not well fallen lower, is now by Grace restored to that height, that he cannot rise higher.
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So that if this be true, that things are so much worth as they are bought by an accurate judgment and discretion;
So that if this be true, that things Are so much worth as they Are bought by an accurate judgement and discretion;
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Then must man, both Body and Soul be of an excellent worth, that was bought not with corruptible things, such as Silver and Gold,
Then must man, both Body and Soul be of an excellent worth, that was bought not with corruptible things, such as Silver and Gold,
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but by the precious blood of Christ.
but by the precious blood of christ.
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And this excellency that God first gave and restored to man calls for from us our fear of him, and obedience to him: And this excellency that God First gave and restored to man calls for from us our Fear of him, and Obedience to him:
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who doth continue and enlarge this excellency here in this life, and prepares for the everlasting duration of it, to all Eternity.
who does continue and enlarge this excellency Here in this life, and prepares for the everlasting duration of it, to all Eternity.
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For as it is the whole of Gods word the Scriptures, from the first to the last:
For as it is the Whole of God's word the Scriptures, from the First to the last:
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So is it, which is the second argument? The whole of man. 2. This is the whole of man. Totus homo. — Vulgar. Totum hominis; — Tremellius. Hoc est omnium hominum: Piscator.
So is it, which is the second argument? The Whole of man. 2. This is the Whole of man. Totus homo. — vulgar. Totum hominis; — Tremellius. Hoc est omnium hominum: Piscator.
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All men are obliged to this; Every one bound to it. Toda felicidad — Spanish. — All a mans happiness, and the way to obtain it. The whole duty of man:
All men Are obliged to this; Every one bound to it. Toda felicidad — Spanish. — All a men happiness, and the Way to obtain it. The Whole duty of man:
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Thus our English, in which he ought to exercise himself, and without which every man, even the highest is nothing but vanity:
Thus our English, in which he ought to exercise himself, and without which every man, even the highest is nothing but vanity:
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Verily every man in his best natural and worldly estate is altogether vanity. Verily every man in his best natural and worldly estate is altogether vanity.
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This is that which he ought to regard through his whole life in deeds and words.
This is that which he ought to regard through his Whole life in Deeds and words.
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All these interpretations may be Orthodoxly given to these words. And the result of all is this.
All these interpretations may be Orthodoxly given to these words. And the result of all is this.
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That the fearing God and keeping his Commandements is the whole. 1. Priviledge. 2. Duty. 3. Happiness of man.
That the fearing God and keeping his commandments is the Whole. 1. Privilege. 2. Duty. 3. Happiness of man.
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So that what the Orator speaks concerning Pronuntiation that it was the first, the second and third part of a right Orator.
So that what the Orator speaks Concerning Pronunciation that it was the First, the second and third part of a right Orator.
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So may we say it is the first, second and third, even the whole perfection of a good man, of a good Christian — Its his 1. Priviledge.
So may we say it is the First, second and third, even the Whole perfection of a good man, of a good Christian — Its his 1. Privilege.
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Who of all sublunary creatures is in a Capacity of a Filial fearing, and rational and voluntary compliance with his will and command.
Who of all sublunary creatures is in a Capacity of a Filial fearing, and rational and voluntary compliance with his will and command.
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It's true indeed, the Devils do know and are capable of doing Gods Commandements, but not of a filial fear, or willing obedience.
It's true indeed, the Devils do know and Are capable of doing God's commandments, but not of a filial Fear, or willing Obedience.
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In many things God makes use of them, in doing his command, but except it be to do mischief it's against their wills.
In many things God makes use of them, in doing his command, but except it be to do mischief it's against their wills.
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The irrational Creatures indeed they do his Commandements. The Fire destroyed Sodom, the Water the Old VVorld;
The irrational Creatures indeed they do his commandments. The Fire destroyed Sodom, the Water the Old World;
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The Ravens fed Elijah, and the Lyon kild the young Prophet;
The Ravens fed Elijah, and the lion killed the young Prophet;
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But they know not what they did, and so are not capable of a filial fear,
But they know not what they did, and so Are not capable of a filial Fear,
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so cannot be said to keep his command, no more than a Knife, or Sword, or Ax, that men make use of in their business.
so cannot be said to keep his command, no more than a Knife, or Sword, or Ax, that men make use of in their business.
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It's only the priviledge of man amongst all sublunary creatures, that can fear him out of love,
It's only the privilege of man among all sublunary creatures, that can Fear him out of love,
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and obey him out of choise.
and obey him out of choice.
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2. The whole Duty of Man. Whatever God requires of man, both in reference to his inward reverence of the Soul,
2. The Whole Duty of Man. Whatever God requires of man, both in Referente to his inward Reverence of the Soul,
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and the external Obedience of the whole Man is comprehended under these two Directions.
and the external obedience of the Whole Man is comprehended under these two Directions.
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As all natural beings by Logicians are reduceable to one or other of the ten predicaments;
As all natural beings by Logicians Are reduceable to one or other of the ten predicaments;
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all modes of being to the five predicables. As all we believe to the twelve articles of the Creed.
all modes of being to the five predicables. As all we believe to the twelve Articles of the Creed.
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As all we pray for to one or other of the Petitions of the Lords Prayer.
As all we pray for to one or other of the Petitions of the lords Prayer.
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So is it in this case. The whole duty that God expects from man is reduceable to one of these;
So is it in this case. The Whole duty that God expects from man is reduceable to one of these;
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The fear of God and keeping his Commandements. The Fear of God and keeping his commandments.
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All the lines of divine truth, even from the whole circumference of it, meet in this Center.
All the lines of divine truth, even from the Whole circumference of it, meet in this Centre.
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So that whatever is largely written in the Scriptures for our learning and practise is contracted in this compendium and whatsoever is contrary unto these, to either of them, hath nothing of God's truth, or Man's duty in it.
So that whatever is largely written in the Scriptures for our learning and practice is contracted in this compendium and whatsoever is contrary unto these, to either of them, hath nothing of God's truth, or Man's duty in it.
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And by this we may determine, as of all matters of practise that are to be done by us;
And by this we may determine, as of all matters of practice that Are to be done by us;
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So likewise of all Dogmata, matter of belief or opinion that are proposed by any to be embraced,
So likewise of all Dogmata, matter of belief or opinion that Are proposed by any to be embraced,
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whether they be God's saving truths, or the errors of deceivers, and the fancies of mens brains, bring them to this Test,
whither they be God's Saving truths, or the errors of deceivers, and the fancies of men's brains, bring them to this Test,
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and they will quickly appear what they are.
and they will quickly appear what they Are.
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Yea ordinary capacities without any extraordinary learning, may be able as far as it concerns themselves to prove all things, that so they may hold fast that which is good.
Yea ordinary capacities without any extraordinary learning, may be able as Far as it concerns themselves to prove all things, that so they may hold fast that which is good.
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It is a good observation that one makes, that the Scriptures begin with, In the beginning, and end with Amen: which signifieth Truth;
It is a good observation that one makes, that the Scriptures begin with, In the beginning, and end with Amen: which signifies Truth;
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Shewing that they contain in them which no other writings do — Et vetustissimum & verissimum; what is eldest? what is truest? And indeed what is not antient is not true. Truth is of God: Error is of the Devil;
Showing that they contain in them which no other writings do — Et vetustissimum & verissimum; what is eldest? what is Truest? And indeed what is not ancient is not true. Truth is of God: Error is of the devil;
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So that what is not Old Divinity is not true Divinity, though it come from the Councel of Trent, the Conclave of Cardinals, with their pretended infallible Inspirers, the Pope and the Devil, or Consult of Jesuites.
So that what is not Old Divinity is not true Divinity, though it come from the Council of Trent, the Conclave of Cardinals, with their pretended infallible Inspires, the Pope and the devil, or Consult of Jesuits.
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3. It's mans whole happiness and excellency.
3. It's men Whole happiness and excellency.
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This distinguisheth him from, and prefers him before all others, though never so great and glorious in the world.
This Distinguisheth him from, and prefers him before all Others, though never so great and glorious in the world.
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Job who feared God and eschewed evil was acknowledged by God himself to be the None-such of his time. Job who feared God and Eschewed evil was acknowledged by God himself to be the Nonesuch of his time.
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The Righteous is more excellent than his Neighbour; Let him be what he will, if he be not Righteous.
The Righteous is more excellent than his Neighbour; Let him be what he will, if he be not Righteous.
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In Gods account who knows best how to esteem, and whose honourable approbation is of greatest weight and worth in the eyes of good men, who despise vile persons, yea in the eyes of wicked men themselves.
In God's account who knows best how to esteem, and whose honourable approbation is of greatest weight and worth in the eyes of good men, who despise vile Persons, yea in the eyes of wicked men themselves.
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All men held John for a Prophet, yea Herod reverenced him in his heart, though he was overswayed by an Impudent Harlot, to command his Death.
All men held John for a Prophet, yea Herod reverenced him in his heart, though he was overswayed by an Impudent Harlot, to command his Death.
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And in real worthiness, as being and having that in him which makes a man, and will keep him happy.
And in real worthiness, as being and having that in him which makes a man, and will keep him happy.
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If you know these things, happy are ye if you do them. 3. God will call to account. If you know these things, happy Are you if you do them. 3. God will call to account.
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For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be bad. ver. 14. A pressing and powerfull argument if well weighed, to enforce upon us the care of fearing God and keeping his Commandements: For God shall bring every work into judgement, with every secret thing, whither it be good or whither it be bad. ver. 14. A pressing and powerful argument if well weighed, to enforce upon us the care of fearing God and keeping his commandments:
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That we shall be most certainly brought to an account whether we do or do not.
That we shall be most Certainly brought to an account whither we do or do not.
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VVe are not Lords Paramount that may do as we please, and live as we list, and there's an end.
We Are not lords Paramount that may do as we please, and live as we list, and there's an end.
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No, but an account must be rendered, and therefore we have great reason to see to it, that our Thoughts, VVords and VVorks may be such as may correspond with Gods fear,
No, but an account must be rendered, and Therefore we have great reason to see to it, that our Thoughts, VVords and Works may be such as may correspond with God's Fear,
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and comply with his Command, our Dignity and Duty.
and comply with his Command, our Dignity and Duty.
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For though by our greatness we may bear it out, and by our policy conceal, what evil we do, from man,
For though by our greatness we may bear it out, and by our policy conceal, what evil we do, from man,
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yet we cannot escape Gods Hand, which is Omnipotent, nor his Eye, which is Omniscient,
yet we cannot escape God's Hand, which is Omnipotent, nor his Eye, which is Omniscient,
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and so knows what we have done, and though he doth not always in this Life, which we may all justly fear,
and so knows what we have done, and though he does not always in this Life, which we may all justly Fear,
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and he many times doth, yet he will most assuredly hereafter bring us into judgment for it.
and he many times does, yet he will most assuredly hereafter bring us into judgement for it.
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And the minding of this would be our wisdom, and prove a great restraint from evil, and encouragement unto good.
And the minding of this would be our Wisdom, and prove a great restraint from evil, and encouragement unto good.
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And unto this end we find the consideration often made use of in the holy Scriptures.
And unto this end we find the consideration often made use of in the holy Scriptures.
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Thus Solomon makes use of it as a Bridle to restrain the Lustfull extravagancies of unruly Youth:
Thus Solomon makes use of it as a Bridle to restrain the Lustful extravagancies of unruly Youth:
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VVhen by an Ironical Concession, he seems to invite a Young Man to rejoyce.
When by an Ironical Concession, he seems to invite a Young Man to rejoice.
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Let his heart chear him in the days of his Youth, to walk in the ways of his heart,
Let his heart cheer him in the days of his Youth, to walk in the ways of his heart,
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and the sight of his eyes. But again powerfully to restrain him with this consideration. But know thou that for all these things God will bring thee into judgment.
and the sighed of his eyes. But again powerfully to restrain him with this consideration. But know thou that for all these things God will bring thee into judgement.
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Thus St. Paul doth ingeniously confess, that by the remembrance of this, he was stirred up,
Thus Saint Paul does ingeniously confess, that by the remembrance of this, he was stirred up,
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and assisted in, and unto a holy and incorrupt ministration of his Office: Knowing the Terrors of the Lord we perswade men.
and assisted in, and unto a holy and incorrupt ministration of his Office: Knowing the Terrors of the Lord we persuade men.
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— For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done,
— For we must all appear before the judgement seat of christ, that every one may receive the things done in his body, according to that he hath done,
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whether it be good or bad. whither it be good or bad.
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Thus the same Apostle exhorts the Athenians to Repentance, because God had appointed a day wherein he would judge the world.
Thus the same Apostle exhorts the Athenians to Repentance, Because God had appointed a day wherein he would judge the world.
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And though mockers may scoff, and think it afar off, because the signs of it are not yet come, yet alas. And though mockers may scoff, and think it afar off, Because the Signs of it Are not yet come, yet alas.
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Though the general judgment may not surprize them, yet the day of their death will, which will be to them a day of judgment,
Though the general judgement may not surprise them, yet the day of their death will, which will be to them a day of judgement,
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and all will certainly be found at the great day, as they are found at that hour.
and all will Certainly be found At the great day, as they Are found At that hour.
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And if the time would bear it, it were worth a larger consideration.
And if the time would bear it, it were worth a larger consideration.
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How Emphatically Solomon lays down this argument, which I cannot at present but briefly lay before you.
How Emphatically Solomon lays down this argument, which I cannot At present but briefly lay before you.
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In which fourteenth verse of this Chapter, concerning Gods judgment:
In which fourteenth verse of this Chapter, Concerning God's judgement:
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VVe may observe these five things. 1. The unavoidableness of it. 2. The certainty of it as to the thing:
We may observe these five things. 1. The Unavoidableness of it. 2. The certainty of it as to the thing:
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and the uncertainty as to the time. 3. The generality and exactness of it. 4. The Righteous proceeding in it. 5. The directing of the sentence according to desert. 1. The unavoidableness:
and the uncertainty as to the time. 3. The generality and exactness of it. 4. The Righteous proceeding in it. 5. The directing of the sentence according to desert. 1. The Unavoidableness:
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God shall bring, whom none can escape or delude. Here many culpable persons make shift to escape by secresie, hiding, flying or corruption.
God shall bring, whom none can escape or delude. Here many culpable Persons make shift to escape by secrecy, hiding, flying or corruption.
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But there is no such dealing with God, with whom we have to do, by whose authority the judgment shall be,
But there is no such dealing with God, with whom we have to do, by whose Authority the judgement shall be,
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though Christ be the Administrator of it, and the Saints shall give their Approbation.
though christ be the Administrator of it, and the Saints shall give their Approbation.
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As the Kings Majesty by his Deligated Judges, and the assistance of others, in Commission with them perform Judgment amongst Men.
As the Kings Majesty by his Deligated Judges, and the assistance of Others, in Commission with them perform Judgement among Men.
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God then being Judge, he hath, as Inferior Judges, his Deputies ought to have, and are supposed to have, what ever is requisite, and is ever necessary.
God then being Judge, he hath, as Inferior Judges, his Deputies ought to have, and Are supposed to have, what ever is requisite, and is ever necessary.
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Viz. 1. Knowledge. 2. Power. 3. Uprightness. 1. Knowledge to discern.Viz. 1. Knowledge. 2. Power. 3. Uprightness. 1. Knowledge to discern.
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As Solomon had, who having the Scepter in his hand, had an eye in his head to discern whose the living Child was.
As Solomon had, who having the Sceptre in his hand, had an eye in his head to discern whose the living Child was.
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Justice is indeed usually painted blind, but that is as to persons not causes.
justice is indeed usually painted blind, but that is as to Persons not Causes.
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Blind Isaac that would try by feeling, placed the Blessing where he would not, and blinded Judges (and you know the Scripture tells us, what will blind them) usually place it where they should not.
Blind Isaac that would try by feeling, placed the Blessing where he would not, and blinded Judges (and you know the Scripture tells us, what will blind them) usually place it where they should not.
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But God is Omniscient, and cannot be deluded nor deceived: All things to him are naked and bare.
But God is Omniscient, and cannot be deluded nor deceived: All things to him Are naked and bore.
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2. Power to see their judgment executed, otherwise they will be contemned, and authority fully to end and determine its appeals will be made nought of,
2. Power to see their judgement executed, otherwise they will be contemned, and Authority Fully to end and determine its appeals will be made nought of,
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and matters will run in a circle and endless Labyrinths. But God is Omnipotent and Supreme, there is no resisting of him, nor appealing from him. 3. Uprightness in passing sentence.
and matters will run in a circle and endless Labyrinths. But God is Omnipotent and Supreme, there is no resisting of him, nor appealing from him. 3. Uprightness in passing sentence.
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The Egyptians in their Hieroglyphicks describe Justice as an Angel without hands, that he may not receive gifts,
The egyptians in their Hieroglyphics describe justice as an Angel without hands, that he may not receive Gifts,
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and winking or without eyes, that he might not respect persons.
and winking or without eyes, that he might not respect Persons.
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The Person of a Judge must not take the person of a Friend, but be as Levi that knew neither Father nor Mother.
The Person of a Judge must not take the person of a Friend, but be as Levi that knew neither Father nor Mother.
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We usually paint Justice with a Ballance in one hand, and a Sword in the other, to weigh and execute.
We usually paint justice with a Balance in one hand, and a Sword in the other, to weigh and execute.
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If Justice in passing, and care in executing the Sentence passed be wanting, Knowledge and Power will be to no purpose.
If justice in passing, and care in executing the Sentence passed be wanting, Knowledge and Power will be to no purpose.
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But God will do what is just, and will not pervert Justiee.
But God will do what is just, and will not pervert Justice.
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With him a pure heart is better than a smooth word, and a good Conscience than a good Purse.
With him a pure heart is better than a smooth word, and a good Conscience than a good Purse.
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2. The certainty of it as to the thing, the uncertainty as to the time. He will, he shall.
2. The certainty of it as to the thing, the uncertainty as to the time. He will, he shall.
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To lay down arguments in this Auditory, to prove what we profess an Article of our Faith, would be very impertinent.
To lay down Arguments in this Auditory, to prove what we profess an Article of our Faith, would be very impertinent.
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The Scripture positively asserts it, and all Gods Attributes undeniably evince it. As his 1. Power.
The Scripture positively asserts it, and all God's Attributes undeniably evince it. As his 1. Power.
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God will have it so for the manifestation of his infinite Power. He will bring all to Judgment; We must all appear.
God will have it so for the manifestation of his infinite Power. He will bring all to Judgement; We must all appear.
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And that is a work of Almightyness, to raise and revive the dead. But there is nothing impossible to an Omnipotent Arm. 2. Wisdom.
And that is a work of Almightyness, to raise and revive the dead. But there is nothing impossible to an Omnipotent Arm. 2. Wisdom.
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It's a poynt of Wisdom to bring a thing to its appoin•ed end.
It's a point of Wisdom to bring a thing to its appoin•ed end.
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Now the end that God made man for was not to live in this World for ever,
Now the end that God made man for was not to live in this World for ever,
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but to serve him here and afterwards enjoy him to all Eternity, which cannot be done without a judgment first determining of us. 3. Truth.
but to serve him Here and afterwards enjoy him to all Eternity, which cannot be done without a judgement First determining of us. 3. Truth.
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He hath spoken and cannot but fulfill it, he hath appointed a day wherein he will judge the World.
He hath spoken and cannot but fulfil it, he hath appointed a day wherein he will judge the World.
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Men may break their words, God will not: He knows his appointed day, and will keep it. Men may break their words, God will not: He knows his appointed day, and will keep it.
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— His Justice and Mercy doth enforce it. It is the property of Justice to recompense to every man his own:
— His justice and Mercy does enforce it. It is the property of justice to recompense to every man his own:
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Mercy to whom Mercy, and Judgment to whom Judgment appertaineth. Now here in this World we see it not done.
Mercy to whom Mercy, and Judgement to whom Judgement appertaineth. Now Here in this World we see it not done.
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The wicked many times flourish when the righteous suffer. Naboth is stoned, Joseph is in Prison.
The wicked many times flourish when the righteous suffer. Naboth is stoned, Joseph is in Prison.
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If the World should always last where were Gods Justice and Mercy, and therefore for the manifestation of these, there must be a day of Retribution.
If the World should always last where were God's justice and Mercy, and Therefore for the manifestation of these, there must be a day of Retribution.
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Dives must have his evil things, Lazarus must have his good, which here they have not.Dives must have his evil things, Lazarus must have his good, which Here they have not.
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All Gods attributes require that God should bring every thing, and every man to judgment,
All God's attributes require that God should bring every thing, and every man to judgement,
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as most certainly he will, and therefore we should as St. Hierome tells us he did, what ever he was a doing, remember and imagine that he heard that voice;
as most Certainly he will, and Therefore we should as Saint Jerome tells us he did, what ever he was a doing, Remember and imagine that he herd that voice;
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Arise ye dead and come to Judgment. 3. The Generality and Exactness of it. VVe must all: Arise you dead and come to Judgement. 3. The Generality and Exactness of it. We must all:
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we must every one for every thing There is no answering as in Humane Courts by a Proxy.
we must every one for every thing There is no answering as in Humane Courts by a Proxy.
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God doth not deal in a lump, by passing sentence on all men and all things together, Condemn all or Acquit all.
God does not deal in a lump, by passing sentence on all men and all things together, Condemn all or Acquit all.
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No, but he makes a Separation, and distinguisheth between good and bad.
No, but he makes a Separation, and Distinguisheth between good and bad.
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Here indeed Solomon tells us they fare all alike, but hereafter there will be a distinction made and manifested.
Here indeed Solomon tells us they fare all alike, but hereafter there will be a distinction made and manifested.
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Now Goats and Sheep feed and sold together, then will be seperated. Tares must be let alone and grow with the Corn till the day of Harvest, Now Goats and Sheep feed and sold together, then will be separated. Tares must be let alone and grow with the Corn till the day of Harvest,
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but at last their will be a separation. Chaff and VVheat lye in the same floor till the fan cometh.
but At last their will be a separation. Chaff and VVheat lie in the same floor till the fan comes.
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Here men as Travaillers in a journey pass together, lodge together, but in the Morning part;
Here men as Travaillers in a journey pass together, lodge together, but in the Morning part;
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•ood and bad are here mingled together; But then it will be known which were Jacob 's, which were Labans Flock;
•ood and bad Are Here mingled together; But then it will be known which were Jacob is, which were Labans Flock;
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Masks and Vizards and Paint will be then stripped of, then all shall appear as they are. 4. The Righteous proceeding. He will bring to judgment.
Masks and Vizards and Paint will be then stripped of, then all shall appear as they Are. 4. The Righteous proceeding. He will bring to judgement.
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God will not sentence first and judge afterwards: but first weigh, judge, and then sentence.
God will not sentence First and judge afterwards: but First weigh, judge, and then sentence.
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Neither will he sentence ex proprio motu by his own will and pleasure, but according unto evidence and good proof:
Neither will he sentence ex Properly motu by his own will and pleasure, but according unto evidence and good proof:
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For the Books shall be opened, and by them shall men be tryed.
For the Books shall be opened, and by them shall men be tried.
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Now there are three Books, by, and out of, and according to which the judgment shall be. 1. Of Nature: Now there Are three Books, by, and out of, and according to which the judgement shall be. 1. Of Nature:
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By this the Gentiles shall be tryed. 2. Of the Scriptures, by this those that lived in the Church shall be tryed.
By this the Gentiles shall be tried. 2. Of the Scriptures, by this those that lived in the Church shall be tried.
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— The Books of the 1. Law, who lived under the Law shall be judged by the Law. 2. Gospel.
— The Books of the 1. Law, who lived under the Law shall be judged by the Law. 2. Gospel.
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So St Paul tells the Christians, God should judge the secrets of all hearts by the Gospel he preacht 3. Conscience.
So Saint Paul tells the Christians, God should judge the secrets of all hearts by the Gospel he preached 3. Conscience.
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So both shall be judged by the Books of their own Conscience, for what they have Transgressed against the Books of Nature or Scriptures;
So both shall be judged by the Books of their own Conscience, for what they have Transgressed against the Books of Nature or Scriptures;
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which will then witness what is now recorded in them.
which will then witness what is now recorded in them.
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Conscience may be now as a book clapsed, which men do not read in, and so not mind their sins,
Conscience may be now as a book clasped, which men do not read in, and so not mind their Sins,
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as Joseph 's Brethren did not theirs, till in their distress, and then will they not? they must read all. — And Lastly.
as Joseph is Brothers did not theirs, till in their distress, and then will they not? they must read all. — And Lastly.
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5. The Sentence will be past distinctly. As on all good and bad: So whether it be good, or whether it be bad.
5. The Sentence will be passed distinctly. As on all good and bad: So whither it be good, or whither it be bad.
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God will not involve all promiscuously, for that is far from him who is the great Judge of all the Earth,
God will not involve all promiscuously, for that is Far from him who is the great Judge of all the Earth,
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and therefore he will do right, and not make the Righteous as the VVicked, as Abraham in his Prayer pleads with God.
and Therefore he will do right, and not make the Righteous as the Wicked, as Abraham in his Prayer pleads with God.
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But God will then say, 1. Come ye Blessed to his Sheep: that hear his Voice:
But God will then say, 1. Come you Blessed to his Sheep: that hear his Voice:
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Fear him and keep his Commandements. 2. Go ye Cursed to the Goats: who have said depart from us, we desire not the knowledge of thy Law. fear him and keep his commandments. 2. Go you Cursed to the Goats: who have said depart from us, we desire not the knowledge of thy Law.
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And thus Honourable, Right VVorshipfull, VVorshipfull and Beloved, I have laid before you with what brevity I could, what the Doctrinal part of these words acquaint us with,
And thus Honourable, Right Worshipful, Worshipful and beloved, I have laid before you with what brevity I could, what the Doctrinal part of these words acquaint us with,
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and have put Oyl in your Lamps by Doctrinal Instruction, what now remains, but that I put Fire to it by some practical.
and have put Oil in your Lamps by Doctrinal Instruction, what now remains, but that I put Fire to it by Some practical.
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APPLICATION. VVhich shall be only in a word of Exhortation.
APPLICATION. Which shall be only in a word of Exhortation.
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Humbly to beseech you as your Orator, and earnestly to require you as Gods Embassador, to see to it, that whatever you do in all your Transactions,
Humbly to beseech you as your Orator, and earnestly to require you as God's Ambassador, to see to it, that whatever you do in all your Transactions,
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whether publique or private, in your politique and personal capacities, as Magistrates, Ministers, Christians, I say that whatever you do you be carefull, that for all your Thoughts, VVords and VVorks, there may be nothing which may not, Comply with Gods fear. Correspond with Gods Command.
whither public or private, in your politic and personal capacities, as Magistrates, Ministers, Christians, I say that whatever you do you be careful, that for all your Thoughts, VVords and Works, there may be nothing which may not, Comply with God's Fear. Correspond with God's Command.
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Comport with man's dignity, duty and happiness. Stand approved through Gods mercy, and gracious acceptation in Gods judgment.
Comport with Man's dignity, duty and happiness. Stand approved through God's mercy, and gracious acceptation in God's judgement.
vvi p-acp ng1 n1, n1 cc n1. vvb j-vvn p-acp npg1 n1, cc j n1 p-acp npg1 n1.
(4) application (DIV2)
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Certainly these reflections would have powerfull influence on us, to regulate all our carriage.
Certainly these reflections would have powerful influence on us, to regulate all our carriage.
av-j d n2 vmd vhi j n1 p-acp pno12, pc-acp vvi d po12 n1.
(4) application (DIV2)
195
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440
Seneca gave his Friend Lucilius this Counsel, that what ever he was doing, He should imagine some of the Roman •orthies did behold him, Senecca gave his Friend Lucilius this Counsel, that what ever he was doing, He should imagine Some of the Roman •orthies did behold him,
np1 vvd po31 n1 np1 d n1, cst r-crq av pns31 vbds vdg, pns31 vmd vvi d pp-f dt njp n2-j vdd vvi pno31,
(4) application (DIV2)
195
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and then he would do nothing dishonourable. So let us say with Hagar; Thou Lord seest me; and then he would do nothing dishonourable. So let us say with Hagar; Thou Lord See me;
cc av pns31 vmd vdi pix j. av vvb pno12 vvi p-acp np1; pns21 n1 vv2 pno11;
(4) application (DIV2)
195
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442
and with David, I have set the Lord alwayes before me.
and with David, I have Set the Lord always before me.
cc p-acp np1, pns11 vhb vvn dt n1 av p-acp pno11.
(4) application (DIV2)
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Of whom it is most true what the Poets feign of Minerva 's Picture, that it was drawn with that Art, that look what way so ever a man turned himself, her eyes were still upon him.
Of whom it is most true what the Poets feign of Minerva is Picture, that it was drawn with that Art, that look what Way so ever a man turned himself, her eyes were still upon him.
pp-f ro-crq pn31 vbz av-ds j r-crq dt n2 vvb pp-f np1 vbz n1, cst pn31 vbds vvn p-acp d n1, cst vvb r-crq n1 av av dt n1 vvd px31, po31 n2 vbdr av p-acp pno31.
(4) application (DIV2)
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For he is NONLATINALPHABET all eye• vvho seeth and vveigheth, and tryeth and sentenceth, and as he punisheth all evil,
For he is all eye• who sees and weigheth, and trieth and Sentenceth, and as he Punisheth all evil,
p-acp pns31 vbz d n1 r-crq vvz cc vvz, cc vvz cc vvz, cc c-acp pns31 vvz d n-jn,
(4) application (DIV2)
196
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445
so will he reward all faithfull Servants.
so will he reward all faithful Servants.
av vmb pns31 vvi d j n2.
(4) application (DIV2)
196
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446
Others cannot reward all their followers, as having not wherewith, and others will not, as being illiberal and sordid,
Others cannot reward all their followers, as having not wherewith, and Others will not, as being illiberal and sordid,
ng2-jn vmbx vvi d po32 n2, c-acp vhg xx c-crq, cc n2-jn vmb xx, c-acp vbg j cc j,
(4) application (DIV2)
197
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but God is able, because Lord of all, and vvilling, because Rich unto all.
but God is able, Because Lord of all, and willing, Because Rich unto all.
cc-acp np1 vbz j, c-acp n1 pp-f d, cc j, c-acp j p-acp d.
(4) application (DIV2)
197
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These considerations, shall vve not be vvanting to our selves, vvould have a very great influence on all of us,
These considerations, shall we not be wanting to our selves, would have a very great influence on all of us,
d n2, vmb pns12 xx vbi vvg p-acp po12 n2, vmd vhi dt j j n1 p-acp d pp-f pno12,
(4) application (DIV2)
198
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but especially on such who are In Publique Place, Trust and Employment, Magistrates and Ministers.
but especially on such who Are In Public Place, Trust and Employment, Magistrates and Ministers.
cc-acp av-j p-acp d r-crq vbr p-acp j n1, vvb cc n1, n2 cc n2.
(4) application (DIV2)
198
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450
That they do not with their ill practises and examples overthrow that good, which by their Authority and Preaching they do or should promote.
That they do not with their ill practises and Examples overthrow that good, which by their authority and Preaching they doe or should promote.
cst pns32 vdb xx p-acp po32 j-jn n2 cc n2 vvi d j, r-crq p-acp po32 n1 cc vvg pno32 n1 cc vmd vvi.
(4) application (DIV2)
200
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451
It were a happy thing, and much to be desired, that there were none that did so;
It were a happy thing, and much to be desired, that there were none that did so;
pn31 vbdr dt j n1, cc d pc-acp vbi vvn, cst a-acp vbdr pi cst vdd av;
(4) application (DIV2)
200
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452
But that cannot be expected, and we find by sad experience, that it ever was, and will be so.
But that cannot be expected, and we find by sad experience, that it ever was, and will be so.
cc-acp d vmbx vbi vvn, cc pns12 vvb p-acp j n1, cst pn31 av vbds, cc vmb vbi av.
(4) application (DIV2)
200
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453
In Aarons Line there was a Nadab and Abihu; In Eli 's Family are an Hophni and a Phineas. But it is no wonder,
In Aaron's Line there was a Nadab and Abihu; In Eli is Family Are an Hophni and a Phinehas. But it is no wonder,
p-acp npg1 vvi a-acp vbds dt np1 cc np1; p-acp np1 vbz np1 vbr dt fw-fr cc dt np1. p-acp pn31 vbz dx n1,
(4) application (DIV2)
200
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454
for amongst the Angels some fell, and there was a Judas amongst the Apostles.
for among the Angels Some fell, and there was a Judas among the Apostles.
c-acp p-acp dt n2 d vvd, cc a-acp vbds dt np1 p-acp dt n2.
(4) application (DIV2)
200
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455
And it is most certain, that the generality of the people, as Labans Ewes conceived according to the colour of the Rods, that were set before them;
And it is most certain, that the generality of the people, as Labans Ewes conceived according to the colour of the Rods, that were Set before them;
cc pn31 vbz av-ds j, cst dt n1 pp-f dt n1, c-acp npg1 n2 vvd vvg p-acp dt n1 pp-f dt n2, cst vbdr vvn p-acp pno32;
(4) application (DIV2)
201
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So are they swayed by the practise of others, especially their Rulers and Teachers. Jupiter ipse fuit, Ego non Homuncio? But Elihu tells us:
So Are they swayed by the practice of Others, especially their Rulers and Teachers. Jupiter ipse fuit, Ego non Homuncio? But Elihu tells us:
av vbr pns32 vvn p-acp dt n1 pp-f n2-jn, av-j po32 n2 cc n2. np1 fw-la fw-la, fw-la fw-fr n1? p-acp np1 vvz pno12:
(4) application (DIV2)
201
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457
Great men are not always wise, neither do the aged understand judgment. Great men Are not always wise, neither do the aged understand judgement.
j n2 vbr xx av j, av-dx vdb dt j-vvn vvb n1.
(4) application (DIV2)
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I and my Ruler, I and my Teacher, if the practice be evil, there will be no good Plea at the last day:
I and my Ruler, I and my Teacher, if the practice be evil, there will be no good Plea At the last day:
sy cc po11 n1, pns11 cc po11 n1, cs dt n1 vbb j-jn, pc-acp vmb vbi dx j n1 p-acp dt ord n1:
(4) application (DIV2)
202
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459
for so might the Jews excuse themselves, who had the high Priests to go before them,
for so might the jews excuse themselves, who had the high Priests to go before them,
c-acp av vmd dt np2 vvi px32, r-crq vhd dt j n2 pc-acp vvi p-acp pno32,
(4) application (DIV2)
202
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460
and perswade them to Crucifie our Saviour.
and persuade them to Crucify our Saviour.
cc vvi pno32 pc-acp vvi po12 n1.
(4) application (DIV2)
202
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461
Eminent Persons intrusted with publique inployments are as looking glasses to the places wherein they live, whereby the people dress themselves, who falling into open sins,
Eminent Persons Entrusted with public inployments Are as looking glasses to the places wherein they live, whereby the people dress themselves, who falling into open Sins,
j n2 vvn p-acp j n2 vbr p-acp j-vvg n2 p-acp dt n2 c-crq pns32 vvb, c-crq dt n1 vvb px32, r-crq vvg p-acp j n2,
(4) application (DIV2)
203
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like men in a crowd, many fall with them;
like men in a crowd, many fallen with them;
av-j n2 p-acp dt n1, d n1 p-acp pno32;
(4) application (DIV2)
203
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463
Mens Souls being as apt to be infected by ill examples, as their bodies by ill air.
Men's Souls being as apt to be infected by ill Examples, as their bodies by ill air.
ng2 n2 vbg p-acp j pc-acp vbi vvn p-acp j-jn n2, c-acp po32 n2 p-acp j-jn n1.
(4) application (DIV2)
203
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464
Peter at Antioch dissembling, dravvs Barnabas into the same error. Peter At Antioch dissembling, draws Barnabas into the same error.
np1 p-acp np1 vvg, vvz np1 p-acp dt d n1.
(4) application (DIV2)
203
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465
Publique persons then have great cause often to put an avve upon themselves, by such reflections.
Public Persons then have great cause often to put an awe upon themselves, by such reflections.
j n2 av vhb j n1 av pc-acp vvi dt n1 p-acp px32, p-acp d n2.
(4) application (DIV2)
204
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466
Doth my Carriage correspond vvith God's fear and command, my duty and account? That so they may have their Carriage inoffensive.
Does my Carriage correspond with God's Fear and command, my duty and account? That so they may have their Carriage inoffensive.
vdz po11 n1 vvi p-acp npg1 n1 cc vvi, po11 n1 cc n1? cst av pns32 vmb vhi po32 n1 j.
(4) application (DIV2)
204
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467
For in all their visible miscarriages there is a double sin:
For in all their visible miscarriages there is a double since:
p-acp p-acp d po32 j n2 pc-acp vbz dt j-jn n1:
(4) application (DIV2)
204
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468
The Fact, and the Example. The vulgar being their shadovvs to follovv their steps, and so vvill bring a double punishment on their selves and charges.The Fact, and the Exampl. The Vulgar being their shadows to follow their steps, and so will bring a double punishment on their selves and charges.
dt n1, cc dt n1. dt j vbg po32 n2 pc-acp vvi po32 n2, cc av vmb vvi dt j-jn n1 p-acp po32 n2 cc n2.
(4) application (DIV2)
204
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469
Hence David prays for Zion as vvell as for himself.
Hence David prays for Zion as well as for himself.
av np1 vvz p-acp np1 c-acp av c-acp p-acp px31.
(4) application (DIV2)
204
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470
— Let such say than vvhen tempted to evil as Nehemiah, and shall such a man as I fly? — Let such say than when tempted to evil as Nehemiah, and shall such a man as I fly?
— vvb d vvi cs c-crq vvn p-acp j-jn c-acp np1, cc vmb d dt n1 c-acp pns11 vvb?
(4) application (DIV2)
204
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471
Upon all which considerations, give me leave I beseech you, Right Worshipfull, Worshipfull, who are intrusted with the Government of this Honourable, Ancient and Famous City, to perswade you to a diligent care, rightly to discharge that trust, that Gods providence, his Majesties Charter,
Upon all which considerations, give me leave I beseech you, Right Worshipful, Worshipful, who Are Entrusted with the Government of this Honourable, Ancient and Famous city, to persuade you to a diligent care, rightly to discharge that trust, that God's providence, his Majesties Charter,
p-acp d r-crq n2, vvb pno11 vvi pns11 vvb pn22, av-jn j, j, r-crq vbr vvn p-acp dt n1 pp-f d j, j cc j n1, pc-acp vvi pn22 p-acp dt j n1, av-jn pc-acp vvi d n1, cst ng1 n1, po31 ng1 n1,
(4) application (DIV2)
205
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472
and your Brethrens choice, have impowered you for, and called you to.
and your Brothers' choice, have Empowered you for, and called you to.
cc po22 ng2 n1, vhb vvn pn22 p-acp, cc vvd pn22 p-acp.
(4) application (DIV2)
205
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473
And I can no better do it than by laying before you that famous instance, which in all its circumstances is applicable to you.
And I can no better do it than by laying before you that famous instance, which in all its Circumstances is applicable to you.
cc pns11 vmb av-dx av-jc vdi pn31 av p-acp vvg p-acp pn22 d j n1, r-crq p-acp d po31 n2 vbz j p-acp pn22.
(4) application (DIV2)
206
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That excellent charge which that good King Jehosaphat gave his Judges and Magistrates, which he by his Royal Charter Established in the Cities of Judah.
That excellent charge which that good King Jehoshaphat gave his Judges and Magistrates, which he by his Royal Charter Established in the Cities of Judah.
cst j n1 r-crq d j n1 np1 vvd po31 n2 cc n2, r-crq pns31 p-acp po31 j n1 vvn p-acp dt n2 pp-f np1.
(4) application (DIV2)
206
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475
Take heed what you do, for you judge not for man but God. 2. Chron. 19.6, 7. And this he enforceth with arguments, and leaves directions for.Take heed what you do, for you judge not for man but God. 2. Chronicles 19.6, 7. And this he enforceth with Arguments, and leaves directions for.
vvb n1 r-crq pn22 vdb, c-acp pn22 vvb xx p-acp n1 p-acp np1. crd np1 crd, crd cc d pns31 vvz p-acp n2, cc vvz n2 p-acp.
(4) application (DIV2)
207
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476
Let the fear of the Lord be upon you, take heed and do it. Let the Fear of the Lord be upon you, take heed and do it.
vvb dt n1 pp-f dt n1 vbb p-acp pn22, vvb n1 cc vdb pn31.
(4) application (DIV2)
207
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477
He impowered them by his Charters, and enjoyns them to discharge their duty, to judge justly, to do nothing rashly, unadvisedly,
He Empowered them by his Charters, and enjoins them to discharge their duty, to judge justly, to do nothing rashly, unadvisedly,
pns31 vvn pno32 p-acp po31 n2, cc vvz pno32 pc-acp vvi po32 n1, pc-acp vvi av-j, pc-acp vdi pix av-j, av-j,
(4) application (DIV2)
207
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478
but in all their proceedings to use a heedfull circumspection.
but in all their proceedings to use a heedful circumspection.
cc-acp p-acp d po32 n2-vvg p-acp vvi dt j n1.
(4) application (DIV2)
207
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479
They were not to be idle, or as Gallio, careless and negligent, but they were to do. They were not to be wilfull,
They were not to be idle, or as Gallio, careless and negligent, but they were to do. They were not to be wilful,
pns32 vbdr xx pc-acp vbi j, cc c-acp np1, j cc j, cc-acp pns32 vbdr pc-acp vdi. pns32 vbdr xx pc-acp vbi j,
(4) application (DIV2)
208
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480
and to do what they please, but they were to observe and do, both according to God,
and to do what they please, but they were to observe and do, both according to God,
cc pc-acp vdi r-crq pns32 vvb, cc-acp pns32 vbdr p-acp vvb cc vdb, d vvg p-acp np1,
(4) application (DIV2)
208
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481
and the Kings Laws, and the true state of the particular matters that were brought before them.
and the Kings Laws, and the true state of the particular matters that were brought before them.
cc dt ng1 n2, cc dt j n1 pp-f dt j n2 cst vbdr vvn p-acp pno32.
(4) application (DIV2)
208
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482
They were not to be rash and inconsiderate in hast, and careless, but to see what they did,
They were not to be rash and inconsiderate in haste, and careless, but to see what they did,
pns32 vbdr xx pc-acp vbi j cc j p-acp n1, cc j, cc-acp pc-acp vvi r-crq pns32 vdd,
(4) application (DIV2)
208
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483
least as David, they may pass a wrong Sentence, and injure a faithfull Mephiboseth, upon the flatteries and insinuating calumnations of a treacherous and false hearted Ziba.
lest as David, they may pass a wrong Sentence, and injure a faithful Mephibosheth, upon the flatteries and insinuating calumnations of a treacherous and false hearted Ziba.
cs p-acp np1, pns32 vmb vvi dt n-jn n1, cc vvi dt j np1, p-acp dt n2 cc j-vvg n2 pp-f dt j cc j j-vvn np1.
(4) application (DIV2)
208
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484
Lo this was the charge that good Prince laid upon his Deligated Magistrates, whom he had Established from City to City.
Lo this was the charge that good Prince laid upon his Deligated Magistrates, whom he had Established from city to city.
np1 d vbds dt n1 cst j n1 vvn p-acp po31 j n2, ro-crq pns31 vhd vvn p-acp n1 p-acp n1.
(4) application (DIV2)
209
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485
He gave them Power under him to act, he gives them directions how to act.
He gave them Power under him to act, he gives them directions how to act.
pns31 vvd pno32 n1 p-acp pno31 pc-acp vvi, pns31 vvz pno32 n2 c-crq pc-acp vvi.
(4) application (DIV2)
210
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486
They might not usurp a power without his Charter, they might not neglect to execute that power committed to them by his Charter.
They might not usurp a power without his Charter, they might not neglect to execute that power committed to them by his Charter.
pns32 vmd xx vvi dt n1 p-acp po31 n1, pns32 vmd xx vvi pc-acp vvi d n1 vvn p-acp pno32 p-acp po31 n1.
(4) application (DIV2)
210
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487
But he enjoyns them to do, and not be idle, to take heed and see to it, that they did according to the Law and Justice,
But he enjoins them to do, and not be idle, to take heed and see to it, that they did according to the Law and justice,
p-acp pns31 vvz pno32 pc-acp vdi, cc xx vbi j, pc-acp vvi n1 cc vvi p-acp pn31, cst pns32 vdd p-acp p-acp dt n1 cc n1,
(4) application (DIV2)
210
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488
and not be willfull, rash and negligent, and to prevail with them so to do, he presseth upon them the fear, the pattern and presence of God.
and not be wilful, rash and negligent, and to prevail with them so to do, he Presseth upon them the Fear, the pattern and presence of God.
cc xx vbi j, j cc j, cc pc-acp vvi p-acp pno32 av pc-acp vdi, pns31 vvz p-acp pno32 dt vvb, dt n1 cc n1 pp-f np1.
(4) application (DIV2)
210
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489
I shall not undertake to direct you in particulars, only in general to recommend unto you the consideration of God's fear, God's command, your own duty, dignity and account; And then certainly you will discharge the duty of your places, according to your names and powers, God and mans expectation from you.
I shall not undertake to Direct you in particulars, only in general to recommend unto you the consideration of God's Fear, God's command, your own duty, dignity and account; And then Certainly you will discharge the duty of your places, according to your names and Powers, God and men expectation from you.
pns11 vmb xx vvi pc-acp vvi pn22 p-acp n2-j, av-j p-acp n1 pc-acp vvi p-acp pn22 dt n1 pp-f npg1 vvb, npg1 vvi, po22 d n1, n1 cc vvb; cc av av-j pn22 vmb vvi dt n1 pp-f po22 n2, vvg p-acp po22 n2 cc n2, np1 cc ng1 n1 p-acp pn22.
(4) application (DIV2)
211
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490
You will then be what God calls you, Sheilds. And so defend the innocent and well-doer; You will then be what God calls you, Shields. And so defend the innocent and well-doer;
pn22 vmb av vbi r-crq n1 vvz pn22, n2. cc av vvb dt j-jn cc n1;
(4) application (DIV2)
212
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491
Heirs of Restraint to curb the extravagant exorbitances of the Sons of Belial. Heirs of Restraint to curb the extravagant exorbitances of the Sons of Belial.
n2 pp-f n1 pc-acp vvi dt j n2 pp-f dt n2 pp-f np1.
(4) application (DIV2)
212
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492
Healers. To make up, and not make wider any incident breaches that may and will unavoidably arise,Healers. To make up, and not make wider any incident Breaches that may and will avoidable arise,
n2. pc-acp vvi a-acp, cc xx vvi av-j d j n2 cst vmb cc vmb av-j vvi,
(4) application (DIV2)
213
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493
when many are concerned in the management of the same power.
when many Are concerned in the management of the same power.
c-crq d vbr vvn p-acp dt n1 pp-f dt d n1.
(4) application (DIV2)
213
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494
Shepherds. And ought therefore with earnest care, as Jacob did Laban 's Sheep, to feed the Lords Flock, aiming at the good of their charge, Shepherd's. And ought Therefore with earnest care, as Jacob did Laban is Sheep, to feed the lords Flock, aiming At the good of their charge,
n2. cc vmd av p-acp j n1, c-acp np1 vdd np1 vbz n1, pc-acp vvi dt n2 vvb, vvg p-acp dt j pp-f po32 n1,
(4) application (DIV2)
214
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495
and not their own advantage, who must lose themselves in the common right, as Rivers their names and natural qualities in the main Ocean.
and not their own advantage, who must loose themselves in the Common right, as rivers their names and natural qualities in the main Ocean.
cc xx po32 d n1, r-crq vmb vvi px32 p-acp dt j n-jn, c-acp n2 po32 n2 cc j n2 p-acp dt j n1.
(4) application (DIV2)
214
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496
Thus Mordicai sought his Peoples welfare, and seeking Gods glory and not their own, as Joab did David at the seige of Rabbah, since God is jealous of his glory, aad keeps that for himself; Thus Mordecai sought his Peoples welfare, and seeking God's glory and not their own, as Joab did David At the siege of Rabbah, since God is jealous of his glory, and keeps that for himself;
av np1 vvd po31 ng1 n1, cc vvg npg1 n1 cc xx po32 d, c-acp np1 vdd np1 p-acp dt n1 pp-f np1, p-acp np1 vbz j pp-f po31 n1, cc vvz d p-acp px31;
(4) application (DIV2)
214
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497
As Potiphar did his Wife, when he gives us all things else. And shall you be able to say as good Samuel did;
As Potiphar did his Wife, when he gives us all things Else. And shall you be able to say as good Samuel did;
c-acp np1 vdd po31 n1, c-crq pns31 vvz pno12 d n2 av. cc vmb pn22 vbi j pc-acp vvi c-acp j np1 vdd;
(4) application (DIV2)
214
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498
— Witness against me: w•ose Ox or Ass have I taken, whom have I defrauded or oppressed, of whose hand have I received any bribes to blind mine eyes therewith? Or receive as he did a Testimony of his Innocency;
— Witness against me: w•ose Ox or Ass have I taken, whom have I defrauded or oppressed, of whose hand have I received any Bribes to blind mine eyes therewith? Or receive as he did a Testimony of his Innocency;
— vvb p-acp pno11: vvb n1 cc n1 vhb pns11 vvn, r-crq vhb pns11 vvd cc vvn, pp-f rg-crq n1 vhb pns11 vvn d n2 pc-acp vvi po11 n2 av? cc vvi c-acp pns31 vdd dt n1 pp-f po31 n1;
(4) application (DIV2)
215
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499
Then you may say with comfort as Nehemiah did.
Then you may say with Comfort as Nehemiah did.
cs pn22 vmb vvi p-acp n1 c-acp np1 vdd.
(4) application (DIV2)
215
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500
Remember me O my God concerning this, and spare me according to the greatness of thy mercy. remember me Oh my God Concerning this, and spare me according to the greatness of thy mercy.
vvb pno11 uh po11 np1 vvg d, cc vvb pno11 vvg p-acp dt n1 pp-f po21 n1.
(4) application (DIV2)
215
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501
— And as good Hezekiah did.
— And as good Hezekiah did.
— cc p-acp j np1 vdd.
(4) application (DIV2)
215
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502
Remember now O Lord! How I have walked before thee in truth, and with a perfect heart, remember now Oh Lord! How I have walked before thee in truth, and with a perfect heart,
vvb av uh n1! c-crq pns11 vhb vvn p-acp pno21 p-acp n1, cc p-acp dt j n1,
(4) application (DIV2)
215
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and have done what is good in thy sight. And with our Saviour; Father I have finished the work which thou gavest me to do;
and have done what is good in thy sighed. And with our Saviour; Father I have finished the work which thou Gavest me to do;
cc vhb vdn r-crq vbz j p-acp po21 n1. cc p-acp po12 n1; n1 pns11 vhb vvn dt n1 r-crq pns21 vvd2 pno11 pc-acp vdi;
(4) application (DIV2)
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I have glorified thee on earth, and now glorifie thou with thine own self. Fathers. And so must when need is prest with a weeping eye and tender heart, as Joshua did Achan. I have glorified thee on earth, and now Glorify thou with thine own self. Father's. And so must when need is pressed with a weeping eye and tender heart, as joshua did achan.
pns11 vhb vvn pno21 p-acp n1, cc av vvi pns21 p-acp po21 d n1. n2. cc av vmb c-crq n1 vbz vvn p-acp dt j-vvg n1 cc j n1, c-acp np1 vdd np1.
(4) application (DIV2)
215
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505
Correction must be, but it may not be delighted in, but be as it is in God his strange work,
Correction must be, but it may not be delighted in, but be as it is in God his strange work,
n1 vmb vbi, cc-acp pn31 vmb xx vbi vvn p-acp, cc-acp vbi c-acp pn31 vbz p-acp np1 po31 j n1,
(4) application (DIV2)
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506
and ought to be undertaken as War and Law in case of necessity, for preservation of right and peace.
and ought to be undertaken as War and Law in case of necessity, for preservation of right and peace.
cc pi pc-acp vbi vvn p-acp n1 cc n1 p-acp n1 pp-f n1, p-acp n1 pp-f n-jn cc n1.
(4) application (DIV2)
217
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507
Magistrates are Fathers, and therefore must mind the good of the whole Family.
Magistrates Are Father's, and Therefore must mind the good of the Whole Family.
n2 vbr n2, cc av vmb vvi dt j pp-f dt j-jn n1.
(4) application (DIV2)
218
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508
Worldly Polititians are all for themselves, but the good Christian Magistrate, as their Master Christ for the good of others. Worldly Politicians Are all for themselves, but the good Christian Magistrate, as their Master christ for the good of Others.
j n2 vbr d p-acp px32, cc-acp dt j njp n1, c-acp po32 n1 np1 p-acp dt j pp-f n2-jn.
(4) application (DIV2)
219
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509
Gods. And so ought not to be flexible but constant, not to be prevailed upon,God's And so ought not to be flexible but constant, not to be prevailed upon,
n2 cc av vmd xx pc-acp vbi j p-acp j, xx pc-acp vbi vvn p-acp,
(4) application (DIV2)
220
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510
or perswaded from doing right by the importunity of Friends, not covetous as Festus, not timerous as Pilate, who was affrighted to the condemning of Christ, by the Jews: telling him if he did not, he was not Caesars Friend, not respect persons, not take rewards or gifts, either by himself or his man Elisha, or his Mans man Gehazi.
or persuaded from doing right by the importunity of Friends, not covetous as Festus, not timorous as Pilate, who was affrighted to the condemning of christ, by the jews: telling him if he did not, he was not Caesars Friend, not respect Persons, not take rewards or Gifts, either by himself or his man Elisha, or his men man Gehazi.
cc vvd p-acp vdg n-jn p-acp dt n1 pp-f n2, xx j c-acp np1, xx j c-acp np1, r-crq vbds vvn p-acp dt vvg pp-f np1, p-acp dt np2: vvg pno31 cs pns31 vdd xx, pns31 vbds xx npg1 n1, xx n1 n2, xx vvi n2 cc n2, av-d p-acp px31 cc po31 n1 np1, cc po31 ng1 n1 np1.
(4) application (DIV2)
220
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511
Thus shall you reflect upon your names, discovering what your duty is, you will with your own consent manage your power,
Thus shall you reflect upon your names, discovering what your duty is, you will with your own consent manage your power,
av vmb pn22 vvi p-acp po22 n2, vvg r-crq po22 n1 vbz, pn22 vmb p-acp po22 d n1 vvi po22 n1,
(4) application (DIV2)
221
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512
and so have the Testimony of a good Conscience, be acceptable to your Brethren, and approved of God.
and so have the Testimony of a good Conscience, be acceptable to your Brothers, and approved of God.
cc av vhb dt n1 pp-f dt j n1, vbb j p-acp po22 n2, cc vvn pp-f np1.
(4) application (DIV2)
221
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513
To conclude all, let us know that it is the want of the fear of God,
To conclude all, let us know that it is the want of the Fear of God,
pc-acp vvi d, vvb pno12 vvi cst pn31 vbz dt n1 pp-f dt n1 pp-f np1,
(4) application (DIV2)
222
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514
and a due regard to his Commandements, the not reflecting on our duty and dignity:
and a due regard to his commandments, the not reflecting on our duty and dignity:
cc dt j-jn n1 p-acp po31 n2, cs xx vvg p-acp po12 n1 cc n1:
(4) application (DIV2)
222
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515
the not minding our account, that is the cause of all the disorder in the World.
the not minding our account, that is the cause of all the disorder in the World.
cs xx vvg po12 n1, cst vbz dt n1 pp-f d dt n1 p-acp dt n1.
(4) application (DIV2)
222
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516
This is that which makes Magistrates pervert judgment, and prefer their own private advantage before the publique vvelfare.
This is that which makes Magistrates pervert judgement, and prefer their own private advantage before the public welfare.
d vbz d r-crq vvz n2 vvi n1, cc vvi po32 d j n1 p-acp dt j n1.
(4) application (DIV2)
223
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517
Ministers so extravagant and regardless of their Duty and Decorum in their habit and language, and publick converse.
Ministers so extravagant and regardless of their Duty and Decorum in their habit and language, and public converse.
np1 av j cc j pp-f po32 n1 cc n1 p-acp po32 n1 cc n1, cc j n1.
(4) application (DIV2)
223
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518
Lavvyers, both Counsellors and Sollicitors, prey upon the passions and simplicity of their Clients, and so render the Lavv, vvhich is good and necessary,
Lawyers, both Counsellors and Solicitors, prey upon the passion and simplicity of their Clients, and so render the Law, which is good and necessary,
n2, d n2 cc n2, n1 p-acp dt n2 cc n1 pp-f po32 n2, cc av vvb dt n1, r-crq vbz j cc j,
(4) application (DIV2)
223
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519
and without which there can be no comfortable living, yet a burthen rather than an advantage.
and without which there can be no comfortable living, yet a burden rather than an advantage.
cc p-acp r-crq a-acp vmb vbi dx j n-vvg, av dt n1 av-c cs dt n1.
(4) application (DIV2)
223
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520
For so we see it comes to pass that the remedy usually proves worse than the disease.
For so we see it comes to pass that the remedy usually Proves Worse than the disease.
p-acp av pns12 vvb pn31 vvz pc-acp vvi cst dt n1 av-j vvz jc cs dt n1.
(4) application (DIV2)
223
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521
And we find by dayly experience that if the matter be not of extraordinary value, it were better for mens both quiet and profit, to set down loosers, and never try for it;
And we find by daily experience that if the matter be not of extraordinary valve, it were better for men's both quiet and profit, to Set down Losers', and never try for it;
cc pns12 vvb p-acp j n1 cst cs dt n1 vbb xx pp-f j n1, pn31 vbdr jc p-acp ng2 av-d j-jn cc n1, pc-acp vvi a-acp ng2, cc av-x vvi p-acp pn31;
(4) application (DIV2)
223
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522
For usually in the issue, the Lawyers Purse proves as the Butlers Box, that is sure to gain,
For usually in the issue, the Lawyers Purse Proves as the Butlers Box, that is sure to gain,
c-acp av-j p-acp dt n1, dt ng1 n1 vvz p-acp dt n2 n1, cst vbz j pc-acp vvi,
(4) application (DIV2)
223
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523
and the indiscreet litigants fare as the Sheep that go to a Bramble for succour, leave a part of his fleece behind him.
and the indiscreet litigants fare as the Sheep that go to a Bramble for succour, leave a part of his fleece behind him.
cc dt j n2 vvb p-acp dt n1 cst vvb p-acp dt n1 p-acp n1, vvb dt n1 pp-f po31 n1 p-acp pno31.
(4) application (DIV2)
223
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524
The want of these reflections makes many Traders in the world use all manner of deceits,
The want of these reflections makes many Traders in the world use all manner of Deceits,
dt n1 pp-f d n2 vvz d n2 p-acp dt n1 vvb d n1 pp-f n2,
(4) application (DIV2)
224
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525
and to learn from the Devil to make their bargains; as he would have done with our Saviour, who,
and to Learn from the devil to make their bargains; as he would have done with our Saviour, who,
cc pc-acp vvi p-acp dt n1 pc-acp vvi po32 n2; c-acp pns31 vmd vhi vdn p-acp po12 n1, r-crq,
(4) application (DIV2)
224
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526
1. Chose a place for a counterfeit delusion; Hence their shadows and false lights.
1. Chosen a place for a counterfeit delusion; Hence their shadows and false lights.
crd vvd dt n1 p-acp dt n-jn n1; av po32 n2 cc j n2.
(4) application (DIV2)
225
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527
2. Commend the goodness of their ware, and never discover the evil, as Satan told Christ of the glory of the Kingdoms of the World,
2. Commend the Goodness of their ware, and never discover the evil, as Satan told christ of the glory of the Kingdoms of the World,
crd vvb dt n1 pp-f po32 n1, cc av-x vvi dt n-jn, c-acp np1 vvd np1 pp-f dt n1 pp-f dt n2 pp-f dt n1,
(4) application (DIV2)
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528
but not a word of the trouble. 3. Satan came with lies, and false brags. 4. Pretends the dealers advantage, when they intend their loss.
but not a word of the trouble. 3. Satan Come with lies, and false brags. 4. Pretends the dealers advantage, when they intend their loss.
cc-acp xx dt n1 pp-f dt n1. crd np1 vvd p-acp n2, cc j n2. crd vvz dt n2 n1, c-crq pns32 vvb po32 n1.
(4) application (DIV2)
226
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529
Thus many dealers for want of a due reflection, or God's fear and command, their own duty, dignity and account, manifestly shew that whose Apprentices so ever they were, they have learnt of another Master.
Thus many dealers for want of a due reflection, or God's Fear and command, their own duty, dignity and account, manifestly show that whose Apprentices so ever they were, they have learned of Another Master.
av d n2 p-acp n1 pp-f dt j-jn n1, cc npg1 n1 cc vvi, po32 d n1, n1 cc n1, av-j vvi d rg-crq n2 av av pns32 vbdr, pns32 vhb vvn pp-f j-jn n1.
(4) application (DIV2)
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530
The want of these reflections makes Masters deal hardly with their Servants, and Servants untrusty to their Masters;
The want of these reflections makes Masters deal hardly with their Servants, and Servants untrusty to their Masters;
dt n1 pp-f d n2 vvz n2 vvi av p-acp po32 n2, cc n2 j p-acp po32 n2;
(4) application (DIV2)
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531
Parents deal unkindly and bitterly with their Children, Children deal unthankfully and rebelliously with their Parents;
Parents deal unkindly and bitterly with their Children, Children deal unthankfully and rebelliously with their Parents;
n2 vvb av-j cc av-j p-acp po32 n2, n2 vvb av-j cc av-j p-acp po32 n2;
(4) application (DIV2)
230
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532
Superiors scorn and oppress their Inferiors, Inferiors repine and rail at their Superiors, Conformable men revile Dissenters, Dissenters break the peace of the Church, under pretence of Conscience men grow debaucht and effeminate:
Superiors scorn and oppress their Inferiors, Inferiors repine and rail At their Superiors, Conformable men revile Dissenters, Dissenters break the peace of the Church, under pretence of Conscience men grow debauched and effeminate:
n2-jn vvb cc vvi po32 n2-jn, n2-jn vvi cc vvi p-acp po32 n2-jn, j n2 vvb n2, n2 vvb dt n1 pp-f dt n1, p-acp n1 pp-f n1 n2 vvb j-vvn cc j:
(4) application (DIV2)
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533
women grow proud, foolish and fantastick; Most to prevaricate from the duty, dignity and decency of their places.
women grow proud, foolish and fantastic; Most to prevaricate from the duty, dignity and decency of their places.
n2 vvb j, j cc j; av-ds pc-acp vvi p-acp dt n1, n1 cc n1 pp-f po32 n2.
(4) application (DIV2)
230
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To shut up all, I beseech you Men, Fathers and Brethren, Honorable, Worshipfull and Beloved;
To shut up all, I beseech you Men, Father's and Brothers, Honourable, Worshipful and beloved;
pc-acp vvi a-acp d, pns11 vvb pn22 n2, n2 cc n2, j, j cc vvn;
(4) application (DIV2)
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Let the fear of God be upon you, have a conscientious regard to his Commandements, your own dignity, duty and account,
Let the Fear of God be upon you, have a conscientious regard to his commandments, your own dignity, duty and account,
vvb dt n1 pp-f np1 vbb p-acp pn22, vhb dt j n1 p-acp po31 n2, po22 d n1, n1 cc n1,
(4) application (DIV2)
231
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536
and this will be powerfull to answer all the temptations you may be assaulted with.
and this will be powerful to answer all the temptations you may be assaulted with.
cc d vmb vbi j pc-acp vvi d dt n2 pn22 vmb vbi vvn p-acp.
(4) application (DIV2)
231
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537
Are you tempted as Joseph, or as David with a naked Bethsheba? (and who can prevent that temptation either in Streets or Churches? though the immodest licentious liberty of ungovernable women, whose nakedness through wantonness may be justly followed with a nakedness through want) hovvever you may be tempted, reflect upon these considerations;
are you tempted as Joseph, or as David with a naked Bathsheba? (and who can prevent that temptation either in Streets or Churches? though the immodest licentious liberty of ungovernable women, whose nakedness through wantonness may be justly followed with a nakedness through want) however you may be tempted, reflect upon these considerations;
vbr pn22 vvn p-acp np1, cc c-acp np1 p-acp dt j np1? (cc r-crq vmb vvi d n1 av-d p-acp n2 cc n2? cs dt j j n1 pp-f j-u n2, rg-crq n1 p-acp n1 vmb vbi av-j vvn p-acp dt n1 p-acp n1) c-acp pn22 vmb vbi vvn, vvb p-acp d n2;
(4) application (DIV2)
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The fear of God, his commands, your ovvn dignity, duty and account, and this vvill restrain and regulate your carriage.
The Fear of God, his commands, your own dignity, duty and account, and this will restrain and regulate your carriage.
dt n1 pp-f np1, po31 n2, po22 d n1, n1 cc n1, cc d vmb vvi cc vvb po22 n1.
(4) application (DIV2)
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And let it be all our indeavour, that the vvhole of our conversations in all our several stations, may comport vvith Gods fear, comply vvith Gods commands, correspond vvith the duty, dignity and happiness of Men, of Christians. Shevv your selves men.
And let it be all our endeavour, that the Whole of our conversations in all our several stations, may comport with God's Fear, comply with God's commands, correspond with the duty, dignity and happiness of Men, of Christians. Show your selves men.
cc vvb pn31 vbb d po12 n1, cst dt j-jn pp-f po12 n2 p-acp d po12 j n2, vmb vvi p-acp ng1 n1, vvi p-acp npg1 n2, vvi p-acp dt n1, n1 cc n1 pp-f n2, pp-f np1. vvb po22 n2 n2.
(4) application (DIV2)
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540
Act not as Brutes, Goats, Svvine, Dogs, VVolves, Serpents, Vipers, for by all these names vvicked men are described. But
Act not as Brutus's, Goats, Swine, Dogs, VVolves, Serpents, Vipers, for by all these names wicked men Are described. But
n1 xx p-acp n2, n2, n1, n2, n2, n2, n2, c-acp p-acp d d n2 j n2 vbr vvn. p-acp
(4) application (DIV2)
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541
Consider vvhat becomes us in our several places and stations. Consider vvhat is by God Almighty commanded on us.
Consider what becomes us in our several places and stations. Consider what is by God Almighty commanded on us.
vvb r-crq vvz pno12 p-acp po12 j n2 cc n2. vvb r-crq vbz p-acp np1 j-jn vvd p-acp pno12.
(4) application (DIV2)
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542
Consider the great and dreadfull account that must be given by us.
Consider the great and dreadful account that must be given by us.
vvb dt j cc j n1 cst vmb vbi vvn p-acp pno12.
(4) application (DIV2)
236
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543
Deal uprightly, faithfully, conscientiously in our places, according to the rules of Gods word, and the motions of his Spirit,
Deal uprightly, faithfully, conscientiously in our places, according to the rules of God's word, and the motions of his Spirit,
vvb av-j, av-j, av-j p-acp po12 n2, vvg p-acp dt n2 pp-f npg1 n1, cc dt n2 pp-f po31 n1,
(4) application (DIV2)
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and the dictates of a sanctified and inlightned Conscience, and in so doing we may assure our selves of the comforts of grace here, and eternal happiness hereafter. FINIS.
and the dictates of a sanctified and enlightened Conscience, and in so doing we may assure our selves of the comforts of grace Here, and Eternal happiness hereafter. FINIS.
cc dt vvz pp-f dt j-vvn cc vvn n1, cc p-acp av vdg pns12 vmb vvi po12 n2 pp-f dt n2 pp-f n1 av, cc j n1 av. fw-la.
(4) application (DIV2)
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