THat the subject of this proposition is not a particular person, but an order of men, is cleare from the variation of the number in those many honourable titles given him by the Apostle in this former part of the chapter.
THat the Subject of this proposition is not a particular person, but an order of men, is clear from the variation of the number in those many honourable titles given him by the Apostle in this former part of the chapter.
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and the Ministers of God, v. 6. or if we render it the Priests of God, according to the most frequent acception of the word NONLATINALPHABET, that of Solomon will justifie the Metaphor, To do justice and judgement, is more acceptable to the Lord then sacrifice, Prov. 21.3.
and the Ministers of God, v. 6. or if we render it the Priests of God, according to the most frequent acception of the word, that of Solomon will justify the Metaphor, To do Justice and judgement, is more acceptable to the Lord then sacrifice, Curae 21.3.
and so make the Apostles words liable to this dangerous inference, that inferiour Magistrates may lawfully be resisted,) but that it is the Magistrate in generall,
and so make the Apostles words liable to this dangerous Inference, that inferior Magistrates may lawfully be resisted,) but that it is the Magistrate in general,
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and the consent of the best expositours, for all Magistrates of what degree soever, are in respect of the people living under their severall administrations, the higher powers. So that these words will prove of a fit latitude for the present occasion.
and the consent of the best expositors, for all Magistrates of what degree soever, Are in respect of the people living under their several administrations, the higher Powers. So that these words will prove of a fit latitude for the present occasion.
It is a likely conjecture of Calvins, that there were in the Apostles times, as there have been ever since, some tumultuous and, (if I may so call them by a Prolepsis ) Anabaptistick spirits, Qui regnum Christi non bene extolli credunt, nisi aboleantur omn•s terrenae potestates, That thought the Kingdome of Christ must presently be built upon the ruines of all secular powers, that for the advancing of Religion they must either pull them down,
It is a likely conjecture of Calvins, that there were in the Apostles times, as there have been ever since, Some tumultuous and, (if I may so call them by a Prolepsis) Anabaptistic spirits, Qui Kingdom Christ non bene extolli credunt, nisi aboleantur omn•s Terrenae potestates, That Thought the Kingdom of christ must presently be built upon the ruins of all secular Powers, that for the advancing of Religion they must either pull them down,
or at least get above them And this occasioned the Apostle so peremptorily to assert both the lawfulnesse and the usefulnesse of the Civill Magistrate;
or At least get above them And this occasioned the Apostle so peremptorily to assert both the lawfulness and the usefulness of the Civil Magistrate;
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He is the Minister of God, therefore a lawfull power: The Minister of God for good, therefore usefull, NONLATINALPHABET, saith Chrysostome, in both regards truly honourable, NONLATINALPHABET,
He is the Minister of God, Therefore a lawful power: The Minister of God for good, Therefore useful,, Says Chrysostom, in both regards truly honourable,,
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publica privatis potiora is an ancient rule, rather then the whole vessel should perish, thou should'st willingly suffer thine own goods to be thrown over-board.
Public privatis potiora is an ancient Rule, rather then the Whole vessel should perish, thou Shouldst willingly suffer thine own goods to be thrown overboard.
&c. 2. Absolutely, as a naked proposition, and so they are a description of the Civil power, 1. From his office, The Minister of God. 2. From the end of his office, which is twofold, Finis cui, & Finis cujus. 1. To whom he is the Minister of God, NONLATINALPHABET, to thee that doest that which is good,
etc. 2. Absolutely, as a naked proposition, and so they Are a description of the Civil power, 1. From his office, The Minister of God. 2. From the end of his office, which is twofold, Finis cui, & Finis cujus. 1. To whom he is the Minister of God,, to thee that dost that which is good,
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1. Rel. It is an argument ab actu primo, ad actum secundum, from the office of the Magistrate to the discharge of his office, He is the Minister of God to thee for good, therefore thou shalt have praise of him.
1. Religious It is an argument ab Acts primo, ad Acts secundum, from the office of the Magistrate to the discharge of his office, He is the Minister of God to thee for good, Therefore thou shalt have praise of him.
and returneth not thither, but watereth the earth, surely then the word that goes out of the mouth of God to ordain this his Minister, shall not return unto him void,
and returns not thither, but Waters the earth, surely then the word that Goes out of the Mouth of God to ordain this his Minister, shall not return unto him void,
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We may not think the Apostle here describes a Ruler in Ʋtopia, or in Plato's Commonwealth, the meer notion and Idea of a Ruler, such a one as men may fancie,
We may not think the Apostle Here describes a Ruler in Ʋtopia, or in Plato's Commonwealth, the mere notion and Idea of a Ruler, such a one as men may fancy,
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he calls David from his flock of sheep, Timoleon from his melancholy retirement, Quintius from the plough, who was therefore called Dictator ab aratro But even corrupt Magistrates are the Ministers of God for good too, generally speaking,
he calls David from his flock of sheep, Timoleon from his melancholy retirement, Quintius from the plough, who was Therefore called Dictator ab aratro But even corrupt Magistrates Are the Ministers of God for good too, generally speaking,
Magistrates are men, and therefore subject to humane frailties, but yet their faults are not so great nor so continuall, at least in their publick administrations,
Magistrates Are men, and Therefore Subject to humane frailties, but yet their Faults Are not so great nor so continual, At least in their public administrations,
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and if it be considered again that justice and equitie are plausible in regard of those common notions of righteousnesse that are written in the hearts of all men,
and if it be considered again that Justice and equity Are plausible in regard of those Common notions of righteousness that Are written in the hearts of all men,
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But if for the punishment of nations or some other speciall reasons, God hath sometimes given them up to the lust & tyran• of Monsters, rather then Magistrates, that neither feared God nor regarded man, such as Ahab that sold himself to work wickednesse, such as that Romane tyrant, Qui nullum non magnum bonum damnavit, Euseb. Nero;
But if for the punishment of Nations or Some other special Reasons, God hath sometime given them up to the lust & tyran• of Monsters, rather then Magistrates, that neither feared God nor regarded man, such as Ahab that sold himself to work wickedness, such as that Roman tyrant, Qui nullum non magnum bonum Damnavit, Eusebius Nero;
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Neither can these extraordinary and (blessed be God) rare examples prejudice the truth of this generall rule, that the Magistrate is the Minister of God for good.
Neither can these extraordinary and (blessed be God) rare Examples prejudice the truth of this general Rule, that the Magistrate is the Minister of God for good.
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2. Absol. We come now to consider them absolutely, as a naked proposition, and 1. Of the office of the Magistrate, The Minister of God, which presents him to our view under a sixfold qualification.
2. Absolve. We come now to Consider them absolutely, as a naked proposition, and 1. Of the office of the Magistrate, The Minister of God, which presents him to our view under a sixfold qualification.
nor onely by voluntary obedience to his laws, so every Christian is his servant, but the Minister of God by speciall commission, the Deputy of God assigned to that most noble work of his, the government and preservation of the world.
nor only by voluntary Obedience to his laws, so every Christian is his servant, but the Minister of God by special commission, the Deputy of God assigned to that most noble work of his, the government and preservation of the world.
Yea the dignitie that Religion gives a spirituall father over his sonne, must yield to this dignitie, NONLATINALPHABET, &c. saith Chrysostome, whether Apostle, or Evangelist,
Yea the dignity that Religion gives a spiritual father over his son, must yield to this dignity,, etc. Says Chrysostom, whither Apostle, or Evangelist,
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It seems Chrysostome when he wrote those words upon this place, did not know that any Bishop was by divine right the Monarch of the world, not so much as in ordine ad spiritualia, as the Jesuites mince the matter.
It seems Chrysostom when he wrote those words upon this place, did not know that any Bishop was by divine right the Monarch of the world, not so much as in Order ad spiritualia, as the Jesuits mince the matter.
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If either compassing of power by sinfull and unwarrantable means, or abuse of it by tyranny and injustice, could so farre invalidate the Ordinance of God as to disoblige private Christians from their obedience to his lawfull commands,
If either compassing of power by sinful and unwarrantable means, or abuse of it by tyranny and injustice, could so Far invalidate the Ordinance of God as to disoblige private Christians from their Obedience to his lawful commands,
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but all this but the arm of flesh, herein lies his chief strength, he is back't with the power of God his Master, whose very weaknesse is stronger then men.
but all this but the arm of Flesh, herein lies his chief strength, he is backed with the power of God his Master, whose very weakness is Stronger then men.
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methinks if he know his own strength, he should not weigh the big looks of the sons of Anak, he should make no difference either in civil or criminall causes, betwixt the mighty hunters, that commit wickednesse with a high hand,
methinks if he know his own strength, he should not weigh the big looks of the Sons of Anak, he should make no difference either in civil or criminal Causes, betwixt the mighty Hunters, that commit wickedness with a high hand,
Once a sling and a stone in the hand of David, and in the name of the Lord, triumphed over the long sword and weighty spear of Goliah: and shall the Minister of God arm'd with sword and spear,
Once a sling and a stone in the hand of David, and in the name of the Lord, triumphed over the long sword and weighty spear of Goliath: and shall the Minister of God armed with sword and spear,
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To instruct the Magistrate in the particularities of his duty, would be a bold and immodest undertaking, especially in me, that know not what bounds are fixt him by the laws,
To instruct the Magistrate in the particularities of his duty, would be a bold and immodest undertaking, especially in me, that know not what bounds Are fixed him by the laws,
The Lord also will be a refuge for the oppressed, a refuge in times of trouble, vers. 12. When he makes inquisition for bloud, he remembreth them, he forgetteth not the crie of the humble, or as Peter describes him more briefly to Cornelius, He is no respecter of persons,
The Lord also will be a refuge for the oppressed, a refuge in times of trouble, vers. 12. When he makes inquisition for blood, he Remember them, he forgetteth not the cry of the humble, or as Peter describes him more briefly to Cornelius, He is no respecter of Persons,
If he regard onely or chiefly his own honour, profit and advantage, as if that of Carneades were true in the worst sense, Ʋtilitas justi prope mater & aequi, That's onely just which is profitable,
If he regard only or chiefly his own honour, profit and advantage, as if that of Carneades were true in the worst sense, Ʋtilitas Justi Prope mater & Aequi, That's only just which is profitable,
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he may retain the name, but he neither performs the duty, nor shall receive the reward of the Minister of God, but of a wicked servant that hath hid his Lords money,
he may retain the name, but he neither performs the duty, nor shall receive the reward of the Minister of God, but of a wicked servant that hath hid his lords money,
God hath not so invested his Minister in power as to strip himself, but He standeth in the congregation of the mighty, he judgeth among the Gods. Psal. 82.1.
God hath not so invested his Minister in power as to strip himself, but He Stands in the congregation of the mighty, he Judgeth among the God's Psalm 82.1.
Whatever these petty Gods do, He that is higher then the highest observeth, and there be higher then they, Eccles. 5.8. Quàm diu bene se gesserint is the limit of their commission.
Whatever these Petty God's do, He that is higher then the highest observeth, and there be higher then they, Eccles. 5.8. Quàm Diu bene se gesserint is the limit of their commission.
and if they be found too light, he writes upon them Belshazzars fatall Motto, Mene, tekel, peres, if he strip them not of their skins as the Emperour served a corrupt Officer, he strips them of their robes.
and if they be found too Light, he writes upon them Belshazzars fatal Motto, Mean, Tekel, Peers, if he strip them not of their skins as the Emperor served a corrupt Officer, he strips them of their robes.
Hugo Grotius fitly compares Magistrates to species intermedia in Logick, which though it be genus respectu inferiorum, yet it is but species respectu superiorum, they are publick persons in respect of those that are under them,
Hugo Grotius fitly compares Magistrates to species intermedia in Logic, which though it be genus respectu inferiorum, yet it is but species respectu Superiors, they Are public Persons in respect of those that Are under them,
but private subjects to the great King of heaven and earth; nay not so much subjects as servants, which speaks greater dependance, the Ministers of God.
but private subject's to the great King of heaven and earth; nay not so much subject's as Servants, which speaks greater dependence, the Ministers of God.
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But in this life he generally shews his approbation or dislike of his Ministers, by rewarding the faithfull both with the blessings of his right hand, length of dayes,
But in this life he generally shows his approbation or dislike of his Ministers, by rewarding the faithful both with the blessings of his right hand, length of days,
sometimes miraculously, often remarkably, either in themselves, or in their next posterity, or in both. We might instance in Jeroboam's withered hand, Ahab's ruined house, Pilat's miserable end;
sometime miraculously, often remarkably, either in themselves, or in their next posterity, or in both. We might instance in Jeroboam's withered hand, Ahab's ruined house, Pilat's miserable end;
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The house that is built by oppression and unrighteousnesse, hath the curse of God hidden secretly in every part of it, which will cause the timber to rot,
The house that is built by oppression and unrighteousness, hath the curse of God hidden secretly in every part of it, which will cause the timber to rot,
But however the Minister of God speed in this life, he must one day make his personall appearance before that great tribunall, that knows no difference betwixt Prince and peasant, the higher powers and the meanest vassals, the tallest Cedars in Lebanon, and the lowest shrubs in the valley,
But however the Minister of God speed in this life, he must one day make his personal appearance before that great tribunal, that knows no difference betwixt Prince and Peasant, the higher Powers and the Meanest vassals, the Tallest Cedars in Lebanon, and the lowest shrubs in the valley,
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now speak to) when he heares this may comfortably reflect upon himself, and say, Lord remember how I have walked before thee with an upright heart; Isai. 38.3. but let a covetous, vicious Felix (for so Josephus reports him) tremble to heare of judgement to come;
now speak to) when he hears this may comfortably reflect upon himself, and say, Lord Remember how I have walked before thee with an upright heart; Isaiah 38.3. but let a covetous, vicious Felix (for so Josephus reports him) tremble to hear of judgement to come;
For as that wise Carthaginian told the Senate, when their army under Hannibal had contrary to their league with the Romanes taken and sackt Saguntum, I fear that the walls of Saguntum will fall down upon Carthage: so the unrighteous Minister of God may justly fear (for it will most certainly come to passe) that the houses he hath ruined by his perjury, false pleading, partiall verdict,
For as that wise Carthaginian told the Senate, when their army under Hannibal had contrary to their league with the Romans taken and sacked Saguntum, I Fear that the walls of Saguntum will fallen down upon Carthage: so the unrighteous Minister of God may justly Fear (for it will most Certainly come to pass) that the houses he hath ruined by his perjury, false pleading, partial verdict,
that without Religion, justice and equitie are but empty names, and as they say Epicurus taught, a meer humane compact without any foundation in nature:
that without Religion, Justice and equity Are but empty names, and as they say Epicurus taught, a mere humane compact without any Foundation in nature:
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The very profane Historians could not but take notice how much the Religion of the ancient Jews strengthened and enlarged the Commonwealth of Israel, Judaeorum justitia Religione permixta, incredibile quantùm coaluêre, saith Justin out of an ancienter authour.
The very profane Historians could not but take notice how much the Religion of the ancient jews strengthened and enlarged the Commonwealth of Israel, Judaeorum justitia Religion permixta, incredibile quantùm coaluêre, Says Justin out of an ancienter author.
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and those practicall conclusions, that spring from these, a• that he is to be loved, feared, honoured, adored, his name reverenced, his Sabbaths sanctified, and the like;
and those practical conclusions, that spring from these, a• that he is to be loved, feared, honoured, adored, his name reverenced, his Sabbaths sanctified, and the like;
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Thus farre the Magistrate must go and no further, yet sure there must needs be a golden mean (God grant his Ministers may find it out) betwixt propagating of it by fire and sword,
Thus Far the Magistrate must go and no further, yet sure there must needs be a golden mean (God grant his Ministers may find it out) betwixt propagating of it by fire and sword,
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and a carelesse indifference to the true Religion and the false; betwixt wracking of tender consciences, and indulging all that pretends to conscience:
and a careless indifference to the true Religion and the false; betwixt wracking of tender Consciences, and indulging all that pretends to conscience:
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It is easie to observe that the great Patrons of Anarchy, and confusion, or of slack and sleepy g••ernment (which is next to it) have alwayes been either seditious Corahs, that cannot brook subjection,
It is easy to observe that the great Patrons of Anarchy, and confusion, or of slack and sleepy g••ernment (which is next to it) have always been either seditious Corahs, that cannot brook subjection,
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Peter Martyn hits the true reason of their quarrel with the Magistrate, Vel quòd sibi conscii sint rerum malè gestarum, vel quòd mali sint cultores justitiae;
Peter Martyn hits the true reason of their quarrel with the Magistrate, Vel quòd sibi Conscii sint rerum malè gestarum, vel quòd mali sint Cultores justitiae;
Their great grievance is, that of the young Romane Gallants when their lawlesse liberty was bounded by a stricter form of government brought in by Brutus, Legem rem surdam esse & inexorabilem, periculosum esse in tot humanis erroribu• solâ innocentiâ vivere;
Their great grievance is, that of the young Roman Gallants when their lawless liberty was bounded by a Stricter from of government brought in by Brutus, Legem remembering surdam esse & inexorabilem, Periculosum esse in tot humanis erroribu• sola innocentiâ vivere;
They cannot humour these deaf, churlish, hard-hearted laws, they cannot stand upon these nice distinctions of meum & tuum, just and unjust, they cannot live in these narrow inclosures;
They cannot humour these deaf, churlish, hardhearted laws, they cannot stand upon these Nicaenae Distinctions of meum & tuum, just and unjust, they cannot live in these narrow enclosures;
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but to thee that lovest righteousnesse, he is NONLATINALPHABET NONLATINALPHABET the minister of God for good That's the first end of his office, Finis cui.
but to thee that Lovest righteousness, he is the minister of God for good That's the First end of his office, Finis cui.
Peter Martyr reckons up this among the good fruits of government, That whereas many innocent, & honest minded men are yet to seek in the wayes of justice and righteousnesse:
Peter Martyr reckons up this among the good fruits of government, That whereas many innocent, & honest minded men Are yet to seek in the ways of Justice and righteousness:
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but riches, honours, and such other speciall encouragements, as are measured out in due proportions to the merits of well doers by the discreet hand of distributive justice.
but riches, honours, and such other special encouragements, as Are measured out in due proportions to the merits of well doers by the discreet hand of distributive Justice.
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for the laws of Christianity forbid us (in the Schoolmens phrase) in malo cujusquam acquiescere, or alieno dolore quâ dolor est satiari, to take complacency meerly in the misery of others;
for the laws of Christianity forbid us (in the Schoolmen's phrase) in Malo cujusquam acquiescere, or alieno dolore quâ dolour est satiari, to take complacency merely in the misery of Others;
Take the Psalmists counsell which is properly directed to you, Serve the Lord with fear, and rejoyce with trembling, Psal. 2.11. Serve the Lord because you are his Ministers, serve him with fear, because you are but his Ministers;
Take the Psalmists counsel which is properly directed to you, Serve the Lord with Fear, and rejoice with trembling, Psalm 2.11. Serve the Lord Because you Are his Ministers, serve him with Fear, Because you Are but his Ministers;
Rejoyce in the dignity of your employments, but with trembling at the weight of it; Among the motions of the heavens motus trepidationis is reckoned for one.
Rejoice in the dignity of your employments, but with trembling At the weight of it; Among the motions of the heavens motus trepidationis is reckoned for one.
or else I should not name them) of the intricacie and obscuritie of the laws themselves, of the corruption and tediousnesse of Courts, of the mercinarines and double dealing of pleaders;
or Else I should not name them) of the intricacy and obscurity of the laws themselves, of the corruption and tediousness of Courts, of the mercinarines and double dealing of pleaders;
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of the exaction and extortion of Officers, of the partialitie and insufficiencie of Juries, and the frequent indirectnesse of all judiciall proceedings.
of the exaction and extortion of Officers, of the partiality and insufficiency of Juries, and the frequent indirectness of all judicial proceedings.
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yet it is your wisdome to consider with that holy man, that the Lord hath sent Shimei to curse David; it is your wisdome to interpret the reproches of men, the reproofs of God, the complaints of men, the warnings and instructions of God.
yet it is your Wisdom to Consider with that holy man, that the Lord hath sent Shimei to curse David; it is your Wisdom to interpret the Reproaches of men, the reproofs of God, the complaints of men, the Warnings and instructions of God.
An enemy is fitly called NONLATINALPHABET, one that teacheth a man his duty for nothing. The lavish tongues of men thus understood may do you much advantage:
an enemy is fitly called, one that Teaches a man his duty for nothing. The lavish tongues of men thus understood may do you much advantage:
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But if the Magistrate should prove so unfaithfull to God, and unnaturall to man (which I hope your eyes shall never see) as to turn his sword upon you merely upon account of your righteousnesse and religion,
But if the Magistrate should prove so unfaithful to God, and unnatural to man (which I hope your eyes shall never see) as to turn his sword upon you merely upon account of your righteousness and Religion,
There are two Commentatours that seldome happen to agree in the sense of Scriptures, Calvin and Maldonat, who yet meet pretty friendly in the application of this parable.
There Are two Commentators that seldom happen to agree in the sense of Scriptures, calvin and Maldonatus, who yet meet pretty friendly in the application of this parable.
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That Scripture-parables, similitudes and allegories are not to be stretcht upon the tenter-hooks, nor forc'd to an exact compliance with our over-nice and affected rules of rhetorick;
That Scripture-parables, Similitudes and allegories Are not to be stretched upon the tenterhooks, nor forced to an exact compliance with our overnice and affected rules of rhetoric;
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They are like the unjust Steward onely in the wisdome, not in the unrighteousnesse of his dispensation, in making themselves friends, bu• not with other mens goods.
They Are like the unjust Steward only in the Wisdom, not in the unrighteousness of his Dispensation, in making themselves Friends, bu• not with other men's goods.
as the poets their Jupiter, a partake• of the filthy lucre and pleasures of wretche• sinners? One that affects sacrificium ex rap•nis, and will be brib'd to wink at their u•righteousnesse for a share in their prey? an• all this to make a parable more elegant, 〈 ◊ 〉 we conceit it,
as the Poets their Jupiter, a partake• of the filthy lucre and pleasures of wretche• Sinners? One that affects Sacrificium ex rap•nis, and will be bribed to wink At their u•righteousnesse for a share in their prey? an• all this to make a parable more elegant, 〈 ◊ 〉 we conceit it,
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and by such noble, free, and generous acts of Christian love, as becomes your holy calling, make to your selves friends of the mammon of unrighteousnesse.
and by such noble, free, and generous acts of Christian love, as becomes your holy calling, make to your selves Friends of the mammon of unrighteousness.
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But there is a Lord over us, from whose mouth we must one day, and that shortly too, receive that dreadfull summons in the second verse, Come give an ac•ount of thy stewardship,
But there is a Lord over us, from whose Mouth we must one day, and that shortly too, receive that dreadful summons in the second verse, Come give an ac•ount of thy stewardship,
And so they describe to us the office of a Christian Steward in three particulars. 1. The •harge of his office, The mammon of unrigh•eousnesse. 2. The duty of his office, Make friends of it. 3. the benefit of his office, in the manner of expression, NONLATINALPHABET friends to your selves, your debtours will become your friends, your best friends, that will receive you into everlasting habitations,
And so they describe to us the office of a Christian Steward in three particulars. 1. The •harge of his office, The mammon of unrigh•eousnesse. 2. The duty of his office, Make Friends of it. 3. the benefit of his office, in the manner of expression, Friends to your selves, your debtors will become your Friends, your best Friends, that will receive you into everlasting habitations,
though some think, and not without probabilitie, that it might take its originall from the corruption of the Hebrew word NONLATINALPHABET thesaurus. This mammon our Saviour here supposeth committed to the charge of his disciples,
though Some think, and not without probability, that it might take its original from the corruption of the Hebrew word thesaurus. This mammon our Saviour Here Supposeth committed to the charge of his Disciples,
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Though it be a grosse suggestion of covetousnesse, for men to challenge all worldly possessions to themselves, upon the right of Saintship or priesthood; (as we know who do) yet to make the profession or dispensation of the Gospel inconsistent with worldly possessions, is a mistake on the other hand,
Though it be a gross suggestion of covetousness, for men to challenge all worldly possessions to themselves, upon the right of Saintship or priesthood; (as we know who doe) yet to make the profession or Dispensation of the Gospel inconsistent with worldly possessions, is a mistake on the other hand,
and retire into a lazy solitude? Or is our Master so rigid and niggardly as to make all the trees of his garden forbidden fruit? To spread a table before us,
and retire into a lazy solitude? Or is our Master so rigid and niggardly as to make all the trees of his garden forbidden fruit? To spread a table before us,
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not to have, but to serve mammon. Though that of the Apostle be true, 1. Cor. 1.26. especially of the Primitive times, Not many mighty, not many noble are called, yet some there have been in all times, that have left glorious monuments of their Christian love;
not to have, but to serve mammon. Though that of the Apostle be true, 1. Cor. 1.26. especially of the Primitive times, Not many mighty, not many noble Are called, yet Some there have been in all times, that have left glorious monuments of their Christian love;
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and have demonstrated, that liberalitie and magnificence are Christian graces, as well as moral virtues. Secondly, Let us consider the nature of this charge.
and have demonstrated, that liberality and magnificence Are Christian graces, as well as moral Virtues. Secondly, Let us Consider the nature of this charge.
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though rather inclining to evil through the generall corruption of our hearts. Let us first consider the evil character, the Mammon of unrighteousnesse.
though rather inclining to evil through the general corruption of our hearts. Let us First Consider the evil character, the Mammon of unrighteousness.
But yet there are two reasons that forbid this interpretation here First, We cannot think our Saviour would here suppose his disciples (for to them he speaks v. 1.) enabled by injury, violence,
But yet there Are two Reasons that forbid this Interpretation Here First, We cannot think our Saviour would Here suppose his Disciples (for to them he speaks v. 1.) enabled by injury, violence,
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and furthering in any sense their reception into everlasting habitations. We may therefore safely conclude, that by mammon of unrighteousnesse is meant riches indefinitely;
and furthering in any sense their reception into everlasting habitations. We may Therefore safely conclude, that by mammon of unrighteousness is meant riches indefinitely;
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The mammon of unrighteousnesse, that is, the object and matter of all unrighteousnesse, of injury and violence in the gathering, of pride and luxury in the spending.
The mammon of unrighteousness, that is, the Object and matter of all unrighteousness, of injury and violence in the gathering, of pride and luxury in the spending.
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In which sense our Saviour calls them thorns, Matt. 13.22. and Paul calls them a temptation and a snare, 1. Tim 6.9. Hierome applies that trite proverbiall sentence to this place, Dives aut iniquus, aut iniqui haeres, as generally true.
In which sense our Saviour calls them thorns, Matt. 13.22. and Paul calls them a temptation and a snare, 1. Tim 6.9. Jerome Applies that trite proverbial sentence to this place, Dives Or iniquus, Or iniqui haeres, as generally true.
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Dominos suos iniquitate involvunt, saith Calvin. Maximè inveniuntur apud injustos, & ab injustis maximi fiunt, saith Grotius. This mammon is that golden apple that puts the whole world into disorder and confusion;
Dominos suos iniquitate involvunt, Says calvin. Maximè inveniuntur apud injustos, & ab injustis maximi Fluent, Says Grotius. This mammon is that golden apple that puts the Whole world into disorder and confusion;
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NONLATINALPHABET, that is, NONLATINALPHABET, or NONLATINALPHABET, false, deceitfull, unfaithfull mammon, for NONLATINALPHABET and NONLATINALPHABET, are observed to signifie the same in the Greek idiome.
, that is,, or, false, deceitful, unfaithful mammon, for and, Are observed to signify the same in the Greek idiom.
Though this interpretation at first view be not so plausible as the former, yet there are two good arguments of probabilitie for it. 1. They observe, that the Hebrew phrase NONLATINALPHABET divitiae mendacii, lying, false riches, was much in use among the Hebrews in our Saviours time,
Though this Interpretation At First view be not so plausible as the former, yet there Are two good Arguments of probability for it. 1. They observe, that the Hebrew phrase divitiae Mendaciously, lying, false riches, was much in use among the Hebrews in our Saviors time,
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and is often met with in their comments upon the Bible, and thence conjecture that this NONLATINALPHABET is onely an interpretation of that phrase. 2. The next verse but one after the text seems to favour it.
and is often met with in their comments upon the bible, and thence conjecture that this is only an Interpretation of that phrase. 2. The next verse but one After the text seems to favour it.
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If therefore ye have not been faithfull in the unrighteous mammon (the same phrase) who will commit unto you the true riches? where the opposition betwixt unrighteous mammon and the true riches seems to argue that by unrighteous mammon is meant false deceitfull riches:
If Therefore you have not been faithful in the unrighteous mammon (the same phrase) who will commit unto you the true riches? where the opposition betwixt unrighteous mammon and the true riches seems to argue that by unrighteous mammon is meant false deceitful riches:
But whether this or the other be our Saviours meaning, most certainly his meaning is, to set a mark of ignominie and dishonour upon that great idol Mammon, to destroy the magnificence of that Diana whom all the world worshippeth, to cast her headlong out of his fathers throne,
But whither this or the other be our Saviors meaning, most Certainly his meaning is, to Set a mark of ignominy and dishonour upon that great idol Mammon, to destroy the magnificence of that Diana whom all the world Worshippeth, to cast her headlong out of his Father's throne,
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There is a lawfull craft of coyning your money over again, and adding the image and superscription of God to that of Cesars. For to the pure all things are pure.
There is a lawful craft of coining your money over again, and adding the image and superscription of God to that of Caesars. For to the pure all things Are pure.
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And this seems to me the most proper account of that speech of our Saviour, which hath met with so many different conjectures, Luke 11.41. But rather give alms of all that you have, and all things are clean unto you.
And this seems to me the most proper account of that speech of our Saviour, which hath met with so many different Conjectures, Lycia 11.41. But rather give alms of all that you have, and all things Are clean unto you.
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II. Particular. The duty of Christian Stewards, Make friends, that is, Engage others by a prudent and faithfull dispensation of the Mammon committed to your charge.
II Particular. The duty of Christian Stewards, Make Friends, that is, Engage Others by a prudent and faithful Dispensation of the Mammon committed to your charge.
Those that have had no other rule of judgement then the law of nature, and that in broken tables too, their own imperfect and depraved understandings, have yet condemned a selfish narrow spirit as unworthy a creature, especially of so high a rank as man is.
Those that have had no other Rule of judgement then the law of nature, and that in broken tables too, their own imperfect and depraved understandings, have yet condemned a selfish narrow Spirit as unworthy a creature, especially of so high a rank as man is.
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That the Sun with unwearied bounty poures out his light, heat and influence upon all he can reach, with tenderest care cherisheth them in his warm bosome;
That the Sun with unwearied bounty pours out his Light, heat and influence upon all he can reach, with Tenderest care Cherishes them in his warm bosom;
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with admirable discretion performs his yearly circuit from tropick to tropick, that all the parts of the earth may have their share of his liberalitie.
with admirable discretion performs his yearly circuit from tropic to tropic, that all the parts of the earth may have their share of his liberality.
That heavy bodies mount up to heaven, and light bodies stoop to the lowest room, rather then Nature should receive the least wound, yea or disfiguring scarre.
That heavy bodies mount up to heaven, and Light bodies stoop to the lowest room, rather then Nature should receive the least wound, yea or disfiguring scar.
This noble principle, though perhaps too much stain'd with superstition and affectation of glory, hath prevail'd with many of them to spend their fortunes and lives for the safety of their countrey.
This noble principle, though perhaps too much stained with Superstition and affectation of glory, hath prevailed with many of them to spend their fortune's and lives for the safety of their country.
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But we Christians, besides a clearer discovery of these natural arguments then the light of nature can afford, have incomparably more obligations upon us to enlargement of heart,
But we Christians, beside a clearer discovery of these natural Arguments then the Light of nature can afford, have incomparably more obligations upon us to enlargement of heart,
We know of a second birth, of the love of God, greater to us then that of the creation, in sending his onely begotten Sonne into the world, that whosoever believeth in him should not perish, but have everlasting life.
We know of a second birth, of the love of God, greater to us then that of the creation, in sending his only begotten Son into the world, that whosoever Believeth in him should not perish, but have everlasting life.
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We see (as it were) before our eyes the Lord Jesus Christ denying, emptying, empoverishing himself (NONLATINALPHABET) pouring out his warmest bloud with unspeakable pain and shame,
We see (as it were) before our eyes the Lord jesus christ denying, emptying, impoverishing himself () pouring out his warmest blood with unspeakable pain and shame,
Friends to receive grace and kindnesse from him, but not to make him the least requitall, We have received the most pure and refined precepts of love, which not onely the Philosophers,
Friends to receive grace and kindness from him, but not to make him the least requital, We have received the most pure and refined Precepts of love, which not only the Philosophers,
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but even the Jews themselves, and the greatest Rabbies amongst them were generally strangers to. To denie our selves: To love our enemies: To return good for evil:
but even the jews themselves, and the greatest Rabbies among them were generally Strangers to. To deny our selves: To love our enemies: To return good for evil:
We have, or at least pretend unto the spirit of the Gospel, that free spirit, that spirit of love, meeknesse and compassion, That spirit of communion and fellowship.
We have, or At least pretend unto the Spirit of the Gospel, that free Spirit, that Spirit of love, meekness and compassion, That Spirit of communion and fellowship.
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Under all these engagements shall we contract our hearts, and harden our bowels? Shall we confine our love meerly to our selves? Let's not be deceived, God will not be mocked.
Under all these engagements shall we contract our hearts, and harden our bowels? Shall we confine our love merely to our selves? Let's not be deceived, God will not be mocked.
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I think it was scarce ever known, that persons of enlarged hearts, and sincere purposes to do good, were yet at a stand for want of prudence to direct them in the manner of performance.
I think it was scarce ever known, that Persons of enlarged hearts, and sincere Purposes to do good, were yet At a stand for want of prudence to Direct them in the manner of performance.
Though indeed rather autoritate suadentis, then potestate jubentis, Tacit. as was said of the ancient Germane Princes, rather by a winning perswasive, then a rigid compulsive power.
Though indeed rather autoritate suadentis, then potestate jubentis, Tacit. as was said of the ancient Germane Princes, rather by a winning persuasive, then a rigid compulsive power.
They esteem not spirituall things worth exchanging for a part of their carnall things; (with the Gadarens) they had rather part with Christ then their swine.
They esteem not spiritual things worth exchanging for a part of their carnal things; (with the Gadarenes) they had rather part with christ then their Swine.
but if it require either, they are as indifferent as that King of Denmark, Waldemar, who lying under the Popes Interdict, sends him this blunt message, We received Our religion from thy Predecessours, which if thou wilt not suffer us to enjoy quietly, We send it thee back again, by these presents.
but if it require either, they Are as indifferent as that King of Denmark, Waldemar, who lying under the Popes Interdict, sends him this blunt message, We received Our Religion from thy Predecessors, which if thou wilt not suffer us to enjoy quietly, We send it thee back again, by these presents.
Though it be too manifest, The religious charitie of Christians hath been much abused, yet surely the abuse of their gifts may be reformed without their utter abolition.
Though it be too manifest, The religious charity of Christians hath been much abused, yet surely the abuse of their Gifts may be reformed without their utter abolition.
Drunkennesse may be suppress'd without cutting down the vines, as that rigid lawgiver did. The house of God may be swept without a beesome of destruction.
drunkenness may be suppressed without cutting down the vines, as that rigid lawgiver did. The house of God may be swept without a Besom of destruction.
yet his love to his brethren and kinsmen according to the flesh so farre transports him, that he could even wish himself accursed for their sakes, Rom. 9.3. 4. For the relief of the poore.
yet his love to his brothers and kinsmen according to the Flesh so Far transports him, that he could even wish himself accursed for their sakes, Rom. 9.3. 4. For the relief of the poor.
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Indeed Religious persons both Jews and Christians have been often accused for the troubles of Israel, That turn the world upside down, that professe a religion inconsistent with peace and civil government.
Indeed Religious Persons both jews and Christians have been often accused for the Troubles of Israel, That turn the world upside down, that profess a Religion inconsistent with peace and civil government.
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But what scandals and groundlesse calumnies these have been, Their very enemies, so many of them as have had the patience to search out the truth, have acknowledged to the world;
But what scandals and groundless calumnies these have been, Their very enemies, so many of them as have had the patience to search out the truth, have acknowledged to the world;
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These, or some of these wayes (according to their abilities and opportunities) have the faithfull Stewards of God laid out their earthly talents. Go you and do likewise.
These, or Some of these ways (according to their abilities and opportunities) have the faithful Stewards of God laid out their earthly Talents. Go you and doe likewise.
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That when ye die, the Angels may receive you into everlasting habitations. Others understand it indefinitely, and think it signifies no more then this.
That when you die, the Angels may receive you into everlasting habitations. Others understand it indefinitely, and think it signifies no more then this.
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Not that all these friends of yours will be willing to receive you into happinesse, seeing many of them may prove ungratefull and fall short of it themselves.
Not that all these Friends of yours will be willing to receive you into happiness, seeing many of them may prove ungrateful and fallen short of it themselves.
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God himself and his Sonne Jesus Christ, have engaged, and, if I may so speak, entred bond with these poore debters of yours, to see your labour of love repaid with full interest:
God himself and his Son jesus christ, have engaged, and, if I may so speak, entered bound with these poor debtors of yours, to see your labour of love repaid with full Interest:
God by his own promise hath made himself your debter, according to that known saying of Austin, Fidelis dominus qui fecit se nobis debitorem, non aliquid à nobis accipiendo, sed omnia promittendo.
God by his own promise hath made himself your debtor, according to that known saying of Austin, Fidelis dominus qui fecit se nobis debitorem, non Aliquid à nobis accipiendo, sed omnia promittendo.
So that prove your friends here spoken of never so dishonest or unable in their own persons, you need not feare the losse of your adventure, where the Lord himself is your securitie,
So that prove your Friends Here spoken of never so dishonest or unable in their own Persons, you need not Fear the loss of your adventure, where the Lord himself is your security,
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This I conceive a true account of these expressions, But what ever mistake these conjectures may be guilty of, the main scope and purpose of our Saviour in them is cleare and out of question, and that is this.
This I conceive a true account of these expressions, But what ever mistake these Conjectures may be guilty of, the main scope and purpose of our Saviour in them is clear and out of question, and that is this.
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To declare this duty of making friends by a wise improvement of our earthly talents, to be of an absolute necessity and certain tendencie to everlasting happinesse:
To declare this duty of making Friends by a wise improvement of our earthly Talents, to be of an absolute necessity and certain tendency to everlasting happiness:
and that, in actual performance where there is abilitie, or however in willingnesse of mind, which in want of abilitie, is the same in Gods acceptance, 2. Corinth. 8.12.
and that, in actual performance where there is ability, or however in willingness of mind, which in want of ability, is the same in God's acceptance, 2. Corinth. 8.12.
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For though without Pharisaicall pride and arrogancie, we cannot be said to merit salvation by our good works, especially as the Papists abuse that phrase contrary to the harmlesse and well meaning use of it in some of the fathers.
For though without Pharisaical pride and arrogancy, we cannot be said to merit salvation by our good works, especially as the Papists abuse that phrase contrary to the harmless and well meaning use of it in Some of the Father's.
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For the Scriptures do with one voice proclaim that the exercises of these graces is first, the way to salvation, that good old way, trodden by all that ever travelled heaven-ward.
For the Scriptures do with one voice proclaim that the exercises of these graces is First, the Way to salvation, that good old Way, trodden by all that ever traveled heavenward.
For grace makes way for glory, and happinesse is nothing else but the perfecting of that love which is begun here This I take it, is true protestant doctrine.
For grace makes Way for glory, and happiness is nothing Else but the perfecting of that love which is begun Here This I take it, is true protestant Doctrine.
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And therefore it is not our religions fault, but our own, if the protestant name suffer under any deserved imputation of barrennesse and covetousnesse,
And Therefore it is not our Religions fault, but our own, if the protestant name suffer under any deserved imputation of Barrenness and covetousness,
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and secondly to their friends made by their discharge of their office. Neither are these alwayes distinct persons, but sometimes divers respects of the same persons.
and secondly to their Friends made by their discharge of their office. Neither Are these always distinct Persons, but sometime diverse respects of the same Persons.
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If you are not yet arrived to that high and God-like degree of love, to do good and communicate freely without any respect to the recompence of reward,
If you Are not yet arrived to that high and Godlike degree of love, to do good and communicate freely without any respect to the recompense of reward,
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yet methinks, that sincere, though fainter degree of love, to God and man, that warms the breast of every true Christian, being encouraged with a most infallible assurance of an infinite and eternall recompence of reward, should be strong enough in you to provoke you to the exercise of all pious and charitable works, according to your abilities and opportunities.
yet methinks, that sincere, though fainter degree of love, to God and man, that warms the breast of every true Christian, being encouraged with a most infallible assurance of an infinite and Eternal recompense of reward, should be strong enough in you to provoke you to the exercise of all pious and charitable works, according to your abilities and opportunities.
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for being clothed with purple and fine linen, and faring deliciously every day, and yet denying the crumbs-that fell from his table to distressed Lazarus.
for being clothed with purple and fine linen, and faring deliciously every day, and yet denying the crumbs-that fell from his table to distressed Lazarus.
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God establisheth the house of the Rechabites, for observing the precepts of their father Jonadab, Jer. 35. and yet those precepts were matters otherwise of an indifferent nature,
God Establisheth the house of the Rechabites, for observing the Precepts of their father Jonadab, Jer. 35. and yet those Precepts were matters otherwise of an indifferent nature,
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The meanest of our condition cannot make us uncapable of that glorious report the Apostle gives of the Macedonians, 1. Cor. 1.8. that the depth of their poverty abounded to the riches of their liberalitie.
The Meanest of our condition cannot make us uncapable of that glorious report the Apostle gives of the Macedonians, 1. Cor. 1.8. that the depth of their poverty abounded to the riches of their liberality.
For which reasons, give me leave as the present occasion requires, to mention the name of that noble and free-hearted Benefactour both to this whole Universitie,
For which Reasons, give me leave as the present occasion requires, to mention the name of that noble and freehearted Benefactor both to this Whole university,
But especially his wise and successefull pains in contriving and procuring that necessary Statute of the 18. of Queen Eliz. to turn the third part of our ancient rents into cocumony.
But especially his wise and successful pains in contriving and procuring that necessary Statute of the 18. of Queen Eliz to turn the third part of our ancient rends into cocumony.
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But especially they should put us in mind of that gracious hand of God, that by this and many other the like instruments of his goodnesse, hath made such publick provision for the encouragement of Religion and learning,
But especially they should put us in mind of that gracious hand of God, that by this and many other the like Instruments of his Goodness, hath made such public provision for the encouragement of Religion and learning,
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The Lord grant us such a sober use and faithfull improvement of these his mercies, that by the same good hand of providence, they may continue and dayly increase, both to the present, and to succeeding generations. FINIS.
The Lord grant us such a Sobrium use and faithful improvement of these his Mercies, that by the same good hand of providence, they may continue and daily increase, both to the present, and to succeeding generations. FINIS.
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