Gods providence in the midst of confusion set out in a sermon preach'd at the Savoy, January the 30, 1681, being the anniversary of the martyrdom of King Charles I / by Anthony Horneck.
or, we may call it a Spur to fervent Devotion, and profound Veneration of the infinite Majesty of Heaven, who never leaves such Devotional Prostrations unrewarded;
or, we may call it a Spur to fervent Devotion, and profound Veneration of the infinite Majesty of Heaven, who never leaves such Devotional Prostrations unrewarded;
That which will oblige me to deviate, or vary a little from the received Translation, is the ambiguity of the word NONLATINALPHABET in the Original, which we render tremble. The word in other places of Scripture stands for being tumultuous, or in a rage, inconfusion, or in great disorder, and this signification seems to me to be most proper here,
That which will oblige me to deviate, or vary a little from the received translation, is the ambiguity of the word in the Original, which we render tremble. The word in other places of Scripture Stands for being tumultuous, or in a rage, inconfusion, or in great disorder, and this signification seems to me to be most proper Here,
Yet so great is his goodness, that he hath not left himself without Witness, and as mysterious as his goings in the Sanctuary seem to be, he hath let his Servants know the Order of his Providence.
Yet so great is his Goodness, that he hath not left himself without Witness, and as mysterious as his goings in the Sanctuary seem to be, he hath let his Servants know the Order of his Providence.
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When the ten Tribes revolted, and shook off their obedience to their Liege Lord Rehoboam, we may easily guess what disorders the Jewish Commonwealth then laboured under,
When the ten Tribes revolted, and shook off their Obedience to their Liege Lord Rehoboam, we may Easily guess what disorders the Jewish Commonwealth then laboured under,
Judah fought against Israel, and Israel against Judah, and in both Parties without all peradventure were Discontented Men, who added Fewel to the Fire,
Judah fought against Israel, and Israel against Judah, and in both Parties without all Peradventure were Discontented Men, who added Fuel to the Fire,
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yet while the Republick lies in that Convulsion-fit, God dispatches a Prophet to the Tribe of Judah, Shemaiah by Name, with order to tell them, 1 Kings 12. 24. Thus saith the Lord, ye shall not go up,
yet while the Republic lies in that Convulsion-fit, God Dispatches a Prophet to the Tribe of Judah, Shemaiah by Name, with order to tell them, 1 Kings 12. 24. Thus Says the Lord, you shall not go up,
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even Jehoram, as wicked as he was, could not but be sensible of, and therefore when in the great Famine of Samaria People were ready to devour one another,
even jehoram, as wicked as he was, could not but be sensible of, and Therefore when in the great Famine of Samaria People were ready to devour one Another,
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and things were come to that extremity, that Women fell a dressing their own Children for their Dinner, the King desperate and melancholick, cries out, This evil is of the Lord, i. e.
and things were come to that extremity, that Women fell a dressing their own Children for their Dinner, the King desperate and melancholic, cries out, This evil is of the Lord, i. e.
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1. Oppression of the Innocent and Poor, such as we find among the Jews in the time of Amos and Jeremy, Am. 6. 12. c. 8. 6. Jer. 7. 6. And no doubt a dismal sight it is, to see the Rich invade the Poors little all without control,
1. Oppression of the Innocent and Poor, such as we find among the jews in the time of Amos and Jeremiah, Am. 6. 12. c. 8. 6. Jer. 7. 6. And no doubt a dismal sighed it is, to see the Rich invade the Poors little all without control,
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Oppression as it is enough to make even a Wise Man mad, according to Solomon, Eccles. 7. 7. so it is an Argument, that Justice hath forsaken the Tribunal;
Oppression as it is enough to make even a Wise Man mad, according to Solomon, Eccles. 7. 7. so it is an Argument, that justice hath forsaken the Tribunal;
and as it was he alone, that first taught Men to gather into Societies, so to let Oppression come among them, which is the Bane, that kills them, to a sensual Eye seems to be no small disparagement to his Providence.
and as it was he alone, that First taught Men to gather into Societies, so to let Oppression come among them, which is the Bane, that kills them, to a sensual Eye seems to be no small disparagement to his Providence.
2. Such another Disorder is, when a Covetous, Ambitious Prince is suffered to spoil and harrass the Countrey of his Neighbour Prince, who is at Peace with him, and not so much as dreams of any Hostile Approaches, an instance whereof we have in Benhaded, who without any other cause but that of Interest,
2. Such Another Disorder is, when a Covetous, Ambitious Prince is suffered to spoil and harrass the Country of his Neighbour Prince, who is At Peace with him, and not so much as dreams of any Hostile Approaches, an instance whereof we have in Benhaded, who without any other cause but that of Interest,
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and surprizing his Territories, plundered, and made himself Master of Ijon, and Dan, and Abelmaine, and all the Store-cities of Naphtali, 2 Chron. 16. 3, 4. A strange way of War!
and surprising his Territories, plundered, and made himself Master of Ijon, and Dan, and Abelmaine, and all the Store-cities of Naphtali, 2 Chronicles 16. 3, 4. A strange Way of War!
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Actions which in Private Men would be punished with the Hangmans Sword, and in Persons of a lower Condition, revenged with the most exquisite Racks and Tortures;
Actions which in Private Men would be punished with the Hangmans Sword, and in Persons of a lower Condition, revenged with the most exquisite Racks and Tortures;
Robbery is a Crime in a Prince as much as in a Subject, and stealing other Mens Goods the greater injustice in a King, by how much he stands higher, than other Mortals.
Robbery is a Crime in a Prince as much as in a Subject, and stealing other Men's Goods the greater injustice in a King, by how much he Stands higher, than other Mortals.
No Prince hath power to act against the Law of Nature, and what is intrinsically Evil, can never be made Good by the most specious pretences of Authority.
No Prince hath power to act against the Law of Nature, and what is intrinsically Evil, can never be made Good by the most specious pretences of authority.
Princes that are given to such injustice are Enemies of Mankind, and no marvel, if the Disorders they cause in the neighbouring Dominions are astonishing,
Princes that Are given to such injustice Are Enemies of Mankind, and no marvel, if the Disorders they cause in the neighbouring Dominions Are astonishing,
That which amazes the Spectator more, is, that such Unrighteousness very often prospers, and the Disorders it causes, tends to the Renown and splendour of the Perfidious Conquerer,
That which amazes the Spectator more, is, that such Unrighteousness very often prospers, and the Disorders it Causes, tends to the Renown and splendour of the Perfidious Conqueror,
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for it makes him not only more adored by Parasites, and Flatterers at home, who call him, Great, Invincible, and a Demy-God, but formidable to Nations afar off, which like innocent Animals, at the approach of the Ravenous Hawk, quake as the Rumour spreads of his speedy, though treacherous Victory;
for it makes him not only more adored by Parasites, and Flatterers At home, who call him, Great, Invincible, and a Demy-God, but formidable to nations afar off, which like innocent Animals, At the approach of the Ravenous Hawk, quake as the Rumour spreads of his speedy, though treacherous Victory;
This was the fate of the hot Disputes at Thebes, betwixt Ismenias and Archias, at Jerusalem betwixt Jason and Menelaus, in Greece betwixt the Dorians and Jonians, at Athens betwixt Thucidides and Timon, in Italy betwixt the Guelphs and Gibellines, at Constantinople betwixt Hypatius and the Court Party, at Carthage betwixt Hannibal and Hanno, at Florence betwixt the People and the House of Medices, in France betwixt the Hedui and Sequani, and he that shall peruse our own Chronicles, take a view of the Quarrels betwixt the White and Red Rose, and all the Seditions, Rebellions,
This was the fate of the hight Disputes At Thebes, betwixt Ismenias and Archias, At Jerusalem betwixt Jason and Menelaus, in Greece betwixt the Dorians and Ionians, At Athens betwixt Thucydides and Timon, in Italy betwixt the Guelphs and Gibellines, At Constantinople betwixt Hypatius and the Court Party, At Carthage betwixt Hannibal and Hanno, At Florence betwixt the People and the House of Medices, in France betwixt the Hedui and Sequani, and he that shall peruse our own Chronicles, take a view of the Quarrels betwixt the White and Read Rose, and all the Seditions, Rebellions,
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and Divisions under the several Kings of this Island, and add to all this what he remembers of the late Civil War, that set Ephraim against Manasseh, and Manasseh against Ephraim, and they both against Judah, cannot but behold a very sad Landskip of Horrour and Confusion.
and Divisions under the several Kings of this Island, and add to all this what he remembers of the late Civil War, that Set Ephraim against Manasses, and Manasses against Ephraim, and they both against Judah, cannot but behold a very sad Landskip of Horror and Confusion.
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To see them enraged one against another upon a punctilio of State, and as if their Lives were nothing worth, throw them away because both Parties cannot be of the same Judgment;
To see them enraged one against Another upon a punctilio of State, and as if their Lives were nothing worth, throw them away Because both Parties cannot be of the same Judgement;
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as it is an Argument of intolerable Pride and Self-conceitedness, so it's like, the careless Spectator, that sees the Tremendous Effects of it, will wonder, what's become of Providence in such Disorders.
as it is an Argument of intolerable Pride and Self-conceitedness, so it's like, the careless Spectator, that sees the Tremendous Effects of it, will wonder, what's become of Providence in such Disorders.
when the Floods of Ungodliness threaten to overwhelm it, and the Malice of Men rises to that height, that nothing will serve their turn, but its Ruine and Destruction.
when the Floods of Ungodliness threaten to overwhelm it, and the Malice of Men rises to that height, that nothing will serve their turn, but its Ruin and Destruction.
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Such was the Massacre at Paris in the Year 1572. when in one Night many thousands were Murther'd for no other reason, but because they were Protestants:
Such was the Massacre At paris in the Year 1572. when in one Night many thousands were Murdered for no other reason, but Because they were Protestants:
when at Rome they triumphed at the Inhumane Fact, and like the Jews, thought they had done God Service by sacrificing the lives of his Servants to their Rage and Malice.
when At Room they triumphed At the Inhumane Fact, and like the jews, Thought they had done God Service by sacrificing the lives of his Servants to their Rage and Malice.
vvhen Persons of the Dregs of the People get up to the highest Povver, and they that vvere but Scum before, come to svvim like Oyl on the top, and throvv dovvn Gods Anointed;
when Persons of the Dregs of the People get up to the highest Power, and they that were but Scum before, come to swim like Oil on the top, and throw down God's Anointed;
and from mending of Nets, in a Weeks time is advanced to be more than Vice-Roy of Naples, whose contemptible Condition is on a suddain changed into Adorations,
and from mending of Nets, in a Weeks time is advanced to be more than Vice-Roy of Naples, whose contemptible Condition is on a sudden changed into Adorations,
he that knew little but Obedience a little before, now Commands Armies, and from a Slave, comes to give Law to the proudest of the Spaniards. They that before would scarce vouchsafe to look upon him,
he that knew little but obedience a little before, now Commands Armies, and from a Slave, comes to give Law to the proudest of the Spanish. They that before would scarce vouchsafe to look upon him,
Such was the prodigious rise of the late Usurper, whose Crimes, and wonderful Successes in his Bloody Attempts, have given occasion to the sad Solemnity,
Such was the prodigious rise of the late Usurper, whose Crimes, and wondered Successes in his Bloody Attempts, have given occasion to the sad Solemnity,
Who made Religion a Stalking-horse to invade the Throne, and when he had possessed himself of it, was more lawless than the Person, whom he pretended to expel for being so;
Who made Religion a Stalking-horse to invade the Throne, and when he had possessed himself of it, was more lawless than the Person, whom he pretended to expel for being so;
who under a pretence of Liberty, made the Nation a greater Slave to him than they are in Turky, and while he gave out, that he would set them free, bound them but the faster in their Shackles:
who under a pretence of Liberty, made the nation a greater Slave to him than they Are in Turky, and while he gave out, that he would Set them free, bound them but the faster in their Shackles:
who to reform the Church, pulled it down to the Ground, and while he made Purity the Watch-word, brought in darkness greater than the Aegyptian; for he taught Men a new Religion,
who to reform the Church, pulled it down to the Ground, and while he made Purity the Watchword, brought in darkness greater than the Egyptian; for he taught Men a new Religion,
Thus lived the proud Vsurper, but what is more, died in his Bed, lamented by the Crew that had served him in his Sins, disposed of three Kingdoms to his Son, who wanted besides Right, his Fathers Cunning, and Personal Qualifications;
Thus lived the proud Usurper, but what is more, died in his Bed, lamented by the Crew that had served him in his Sins, disposed of three Kingdoms to his Son, who wanted beside Right, his Father's Cunning, and Personal Qualifications;
and had the satisfaction to behold a Man of his own Line in a probability to carry on his own Usurped Authority, which was all that a dying Tyrant could desire,
and had the satisfaction to behold a Man of his own Line in a probability to carry on his own Usurped authority, which was all that a dying Tyrant could desire,
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and he very near sunk into a slight Opinion, and low thoughts of Gods Providence, what would he have said, had he seen Impiety thus publickly honoured, not only in Life,
and he very near sunk into a slight Opinion, and low thoughts of God's Providence, what would he have said, had he seen Impiety thus publicly honoured, not only in Life,
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and fulness of Bread, and its usual Concomitants, Wantonness and Luxury come once to Rage and Reign, God justly takes away the Partition that kept the Fire and Tinder asunder,
and fullness of Bred, and its usual Concomitants, Wantonness and Luxury come once to Rage and Reign, God justly Takes away the Partition that kept the Fire and Tinder asunder,
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though seemingly Afflicted, yet lose nothing by the Adversity, but only Anticipate Heaven, and exchange their Temporal for an Everlasting Bliss a few years sooner,
though seemingly Afflicted, yet loose nothing by the Adversity, but only Anticipate Heaven, and exchange their Temporal for an Everlasting Bliss a few Years sooner,
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while the Sinners, though seemingly prosperous, suffer signally in the loss of their great Representative; for hereupon they must necessarily fall into confusion,
while the Sinners, though seemingly prosperous, suffer signally in the loss of their great Representative; for hereupon they must necessarily fallen into confusion,
Sometimes God punishes the People, for their Irreligious Princes sake, as he sent a Famine on the Land in the days of David, 2 Sam. 21. 1. because King Saul had committed Perjury,
Sometime God Punishes the People, for their Irreligious Princes sake, as he sent a Famine on the Land in the days of David, 2 Sam. 21. 1. Because King Saul had committed Perjury,
and Slain the Gibeonites: And so he would not depart from his anger against the Jews, because of the Sins of Manasseh, 2 Kings 23. 26. where with he had provoked him to anger:
and Slave the Gibeonites: And so he would not depart from his anger against the jews, Because of the Sins of Manasses, 2 Kings 23. 26. where with he had provoked him to anger:
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For Kingdoms are Bodies Politick, whereof Princes are the Heads, and if either Head or Body be put to streights and inconveniencies, the design of Providence is fulfilled, which is resolved,
For Kingdoms Are Bodies Politic, whereof Princes Are the Heads, and if either Head or Body be put to straights and inconveniences, the Design of Providence is fulfilled, which is resolved,
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yet it is more Godlike and Majestick, and an imitation of the Death of Jesus, who consented to die for the People, that the whole Nation might not be undone.
yet it is more Godlike and Majestic, and an imitation of the Death of jesus, who consented to die for the People, that the Whole nation might not be undone.
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and if in such Chastisements, either the generality or some Principal Members suffer, its enough to answer the design of the Divine Equity, which is to let the Nation see his displeasure against the cursed thing that is in the midst of them;
and if in such Chastisements, either the generality or Some Principal Members suffer, its enough to answer the Design of the Divine Equity, which is to let the nation see his displeasure against the cursed thing that is in the midst of them;
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and too great a lover of Humane Societies to destroy every individual, especially in Ample Commonwealths, wherein are more than Sixscore thousand Persons, that cannot discern between their right hand and their left, Jon. 4. 11. But,
and too great a lover of Humane Societies to destroy every Individu, especially in Ample Commonwealths, wherein Are more than Sixscore thousand Persons, that cannot discern between their right hand and their left, Jon. 4. 11. But,
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2. As in all these Disorders and Confusions, there are some, who though notoriously guilty, yet escape, and are not so much as singed by that devouring Fire, nay, prosper,
2. As in all these Disorders and Confusions, there Are Some, who though notoriously guilty, yet escape, and Are not so much as singed by that devouring Fire, nay, prosper,
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so Providence lets them go free, to convince Men of Reason, that there is another World, where their insolence and unrighteousness shall be punished with a witness, Psal. 50. 21, 22, 23. God gives Men a taste of his Justice here, that they may not think in their hearts, there is no God;
so Providence lets them go free, to convince Men of Reason, that there is Another World, where their insolence and unrighteousness shall be punished with a witness, Psalm 50. 21, 22, 23. God gives Men a taste of his justice Here, that they may not think in their hearts, there is no God;
When Frederick the Emperor heard of a Nobleman in his Dominions, who had run through all the Fallacious Labyrinths of Sin, tasted of all its Luxuries, lived the life of a Beast,
When Frederick the Emperor herd of a Nobleman in his Dominions, who had run through all the Fallacious Labyrinths of since, tasted of all its Luxuries, lived the life of a Beast,
yet had never had any Cross or Sickness, and at last Died softly and quietly without pain or trouble, with Age more than with Sickness, being then above Fourscore;
yet had never had any Cross or Sickness, and At last Died softly and quietly without pain or trouble, with Age more than with Sickness, being then above Fourscore;
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God in suffering them to thrive, confirmes what he hath said in his Word, and their Flourishing Condition here, is an item, that when this Life is ended, they shall be destroy'd forever;
God in suffering them to thrive, confirms what he hath said in his Word, and their Flourishing Condition Here, is an item, that when this Life is ended, they shall be destroyed forever;
which is a Truth so important, and which the World is so highly concerned to know, that it is in a manner necessary, Impiety should be prosperous here, that their strength should be firm,
which is a Truth so important, and which the World is so highly concerned to know, that it is in a manner necessary, Impiety should be prosperous Here, that their strength should be firm,
since it is an infallible Argument, that God hath appointed a day, wherein he will render Tribulation and Anguish to every Soul that doth evil, to the Jew first, and also to the Gentile, Rom. 2. 9.
since it is an infallible Argument, that God hath appointed a day, wherein he will render Tribulation and Anguish to every Soul that does evil, to the Jew First, and also to the Gentile, Rom. 2. 9.
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To this end the greatest Glories in the VVorld are subject to decay, and Scepters and Diademes are suffered to tumble down, to shew, there is a greater felicity to be gotten elsewhere.
To this end the greatest Glories in the World Are Subject to decay, and Sceptres and Diadems Are suffered to tumble down, to show, there is a greater felicity to be got elsewhere.
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To this end the greatest Calm is suffered to die into a Storm, and Halcyon days into threatning VVaves and Billows, to assure us the Prophet was in the right,
To this end the greatest Cam is suffered to die into a Storm, and Halcyon days into threatening VVaves and Billows, to assure us the Prophet was in the right,
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when he cryed, Arise and depart, for here is not your rest, Mic. 2. 10. To this end Gilimer the Vandal was overcome, and led in Triumph through the Streets of Constantinople; To this end, Andronicus from an Emperor is made a Slave, and infamously dragged through Common-shores and Kennels;
when he cried, Arise and depart, for Here is not your rest, Mic. 2. 10. To this end Gilimer the Vandal was overcome, and led in Triumph through the Streets of Constantinople; To this end, Andronicus from an Emperor is made a Slave, and infamously dragged through Common-shores and Kennels;
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And indeed the aforesaid Gilimer was so sensible of this, that being after long, but fruitless Resistance necessitated to yield himself to the Enemy, sent to his Conqueror for three things,
And indeed the aforesaid Gilimer was so sensible of this, that being After long, but fruitless Resistance necessitated to yield himself to the Enemy, sent to his Conqueror for three things,
The fickleness of these outward Glories is an Argument of their emptiness, and in that like Glasses, they are so easily broke and crackt, Wise Men see, that they are but bubbles;
The fickleness of these outward Glories is an Argument of their emptiness, and in that like Glasses, they Are so Easily broke and cracked, Wise Men see, that they Are but bubbles;
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and when we find, that they are capable of securing such Riches and Pleasures as fade not away, we must suppose, that to do so, was the principal End of their Creation.
and when we find, that they Are capable of securing such Riches and Pleasures as fade not away, we must suppose, that to do so, was the principal End of their Creation.
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but Publick Disorders convince a Kingdom of the Imperfection of these External Comforts, and the more notorious they are, the more all sorts of Men are perfwaded into a belief of that Imperfection;
but Public Disorders convince a Kingdom of the Imperfection of these External Comforts, and the more notorious they Are, the more all sorts of Men Are perfwaded into a belief of that Imperfection;
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And this Reason God himself gives, Ps. 81. 7. It is in this case, as in matter of Heresies, which must be, That those which are approved, may be made manifest, 1 Cor. 11. 19. To adhere to a good Cause,
And this Reason God himself gives, Ps. 81. 7. It is in this case, as in matter of Heresies, which must be, That those which Are approved, may be made manifest, 1 Cor. 11. 19. To adhere to a good Cause,
when it sleeps under the soft Wings of Peace and order, may be Policy, but to espouse it when discouraged, is an argument of true Honesty and Ingenuity.
when it sleeps under the soft Wings of Peace and order, may be Policy, but to espouse it when discouraged, is an argument of true Honesty and Ingenuity.
when Heaven seems to frown on the right side, is base Treachery. Troubles, like Aqua Fortis, make a separation betwixt Metals, and shew which is the Silver, and which the contemptible Mineral.
when Heaven seems to frown on the right side, is base Treachery. Troubles, like Aqua Fortis, make a separation betwixt Metals, and show which is the Silver, and which the contemptible Mineral.
It's a Character of Infamy, the Evangelist imprints on the chief Rulers among the Jews, who indeed believed in Jesus, but for fear of the Pharisees, durst not confess him, Joh. 12. 42. True Goodness like Lillies thrives,
It's a Character of Infamy, the Evangelist imprints on the chief Rulers among the jews, who indeed believed in jesus, but for Fear of the Pharisees, durst not confess him, John 12. 42. True goodness like Lilies thrives,
The Troubles that came upon him, it's confest added little to his outward Pomp, but rendred his Goodness more charming and amiable to the Prudent Spectator:
The Troubles that Come upon him, it's confessed added little to his outward Pomp, but rendered his goodness more charming and amiable to the Prudent Spectator:
Had he professed and express'd Meekness, while his Subjects were submissive and respectful, the excellent Qualification might have challenged suitable Commendations;
Had he professed and expressed Meekness, while his Subject's were submissive and respectful, the excellent Qualification might have challenged suitable Commendations;
but to practice it when his Servants became his Masters, and instead of Honouring, loaded him with Indignities and Reproaches, this deserves our wonder:
but to practice it when his Servants became his Masters, and instead of Honouring, loaded him with Indignities and Reproaches, this deserves our wonder:
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and his Solitariness afforded him such Contemplations, as he must never have hoped for in the Crouds of Courtiers. This made him look into Paradise, and see the Suffering Jesus on his Throne,
and his Solitariness afforded him such Contemplations, as he must never have hoped for in the Crouds of Courtiers. This made him look into Paradise, and see the Suffering jesus on his Throne,
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and taught him, that a Man might be the Son of God in the very Garden of Gethsemane. This furnished him with Lessons, which the greatest Kings are Strangers to,
and taught him, that a Man might be the Son of God in the very Garden of Gethsemane. This furnished him with Lessons, which the greatest Kings Are Strangers to,
This made him stand amazed at his own Vertue, and while he saw he was able to do, what he thought had been impossible, admire the immense power and goodness of God,
This made him stand amazed At his own Virtue, and while he saw he was able to do, what he Thought had been impossible, admire the immense power and Goodness of God,
This made him see, that the things Invisible are the most desirable Objects, and find with the great Apostle, that there is a great difference between being Persecuted and forsaken.
This made him see, that the things Invisible Are the most desirable Objects, and find with the great Apostle, that there is a great difference between being Persecuted and forsaken.
5. Such Disorders are sometimes permitted to discover the ill Principles of some Mens Religion, who are like to seduce others by their specious Pretences, that Men who are in good earnest resolved to be saved, may be aware of them, and not fall into the same condemnation, 2 Tim. 3. 1, 5, 9. Men who suppose that gain is godliness,
5. Such Disorders Are sometime permitted to discover the ill Principles of Some Men's Religion, who Are like to seduce Others by their specious Pretences, that Men who Are in good earnest resolved to be saved, may be aware of them, and not fallen into the same condemnation, 2 Tim. 3. 1, 5, 9. Men who suppose that gain is godliness,
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when Men sighed and groaned to get the Prey into their Net, and laboured much for a Spiritual Kingdom, to make a surer settlement of their Temporal Possessions.
when Men sighed and groaned to get the Prey into their Net, and laboured much for a Spiritual Kingdom, to make a Surer settlement of their Temporal Possessions.
when Men call'd that Zeal, which was in good earnest nothing else, but inordinate Passion, and termed that Charity, which was no more but Kindness to their Brethren in Iniquity;
when Men called that Zeal, which was in good earnest nothing Else, but inordinate Passion, and termed that Charity, which was no more but Kindness to their Brothers in Iniquity;
when Men called others Dumb Dogs, that they might more securely Bark at them, and represented them as lazy Droans, that they might carry the Honey, those Bees had made, to their own Hives;
when Men called Others Dumb Dogs, that they might more securely Bark At them, and represented them as lazy Drones, that they might carry the Honey, those Bees had made, to their own Hives;
when Men undertook to resolve Cases of Conscience, while themselves had seared their own, and under a pretence of taking Scruples out of other Mens Breasts, felt none for the monstrous Injuries they had been guilty of to their Neighbours;
when Men undertook to resolve Cases of Conscience, while themselves had seared their own, and under a pretence of taking Scruples out of other Men's Breasts, felt none for the monstrous Injuries they had been guilty of to their Neighbours;
when they trampled on the Pride of Prelates with a greater of their own, and ran like mad from Babylon to be consumed in the Fire of Sodom and Gomorrah.
when they trampled on the Pride of Prelates with a greater of their own, and ran like mad from Babylon to be consumed in the Fire of Sodom and Gomorrah.
These are the true Emblemes of some Mens Religion in the World, and their partial Obedience in times of Disorder and Confusion, tells the Considerate part of Mankind, that what they profess is Varnish not Substance, Glass not Natural Chrystal, Shadow not Reality; for how can that be true Religion, where I give to God the things which are Gods, and deny to Caesar the things which are Caesars? where I am conscientious to the Creator,
These Are the true Emblems of Some Men's Religion in the World, and their partial obedience in times of Disorder and Confusion, tells the Considerate part of Mankind, that what they profess is Varnish not Substance, Glass not Natural Crystal, Shadow not Reality; for how can that be true Religion, where I give to God the things which Are God's, and deny to Caesar the things which Are Caesars? where I am conscientious to the Creator,
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And these Sophistications God commonly discovers in Confusions, intending them as Sea-marks, to give warning to the Ships that see them afar off, not to come near those Sands,
And these Sophistications God commonly discovers in Confusions, intending them as Sea-marks, to give warning to the Ships that see them afar off, not to come near those Sands,
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By the multitude of my Chariots, saith he, am I come up to the height of the Mountains, to the sides of Lebanon, and I will cut down the tall Cedars thereof,
By the multitude of my Chariots, Says he, am I come up to the height of the Mountains, to the sides of Lebanon, and I will Cut down the tall Cedars thereof,
But he that sits in Heaven laughs at him, and the great Jehovah derides the little talking Insect, assures the Prophet, that beyond such a Field he shall not step,
But he that sits in Heaven laughs At him, and the great Jehovah derides the little talking Insect, assures the Prophet, that beyond such a Field he shall not step,
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when they have threatned Heaven it self, and gone on securely for a considerable time, insomuch that they have flattered themselves, that all was their own,
when they have threatened Heaven it self, and gone on securely for a considerable time, insomuch that they have flattered themselves, that all was their own,
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Not only Arrius himself was stopt from belching out Blasphemies against the Son of God, by being struck with a fatal Loosness before he could reach the Council, but his Heresie too,
Not only Arius himself was stopped from belching out Blasphemies against the Son of God, by being struck with a fatal Looseness before he could reach the Council, but his Heresy too,
Hereupon he marches with two and thirty Kings, his Vassals at his Heels, and hearing that some of the Israelites were come out against him, he scorns to fight with them,
Hereupon he marches with two and thirty Kings, his Vassals At his Heels, and hearing that Some of the Israelites were come out against him, he scorns to fight with them,
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But behold how the Phantastick King is disappointed in his hopes, while he thought all Samaria would come out to him with Ropes and Halters about their Necks to acknowledge his Sovereign Power of Life and Death, he and his vast Armies, which filled the Land, are not only chased and beaten,
But behold how the Fantastic King is disappointed in his hope's, while he Thought all Samaria would come out to him with Ropes and Halters about their Necks to acknowledge his Sovereign Power of Life and Death, he and his vast Armies, which filled the Land, Are not only chased and beaten,
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and provided of suitable Ammunition to Invade the Kingdom of Astracan; he had already swallowed the Empire in his hopes, distributed the various Provinces to his Basha 's,
and provided of suitable Ammunition to Invade the Kingdom of Astracan; he had already swallowed the Empire in his hope's, distributed the various Provinces to his Basham is,
and pulls down another, comes in, dashes all the swelling hopes of the haughty Sultan, and beyond expectation, all that mighty Army pines and dwindles away in their march, some of them come as far as Azeph, and of that vast Multitude 2000 only return to Constantinople. Vitiges the Goth besieges Rome, makes use of all the Stratagems, that his wisest and cunningest Men can think of,
and pulls down Another, comes in, Dashes all the swelling hope's of the haughty Sultan, and beyond expectation, all that mighty Army pines and dwindles away in their march, Some of them come as Far as Azeph, and of that vast Multitude 2000 only return to Constantinople. Vitiges the Goth besieges Room, makes use of all the Stratagems, that his Wisest and cunningest Men can think of,
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and acknowledge a Providence. The Spaniards in the famous year 1588. set out their Invincible Armada against England, fright the Inhabitants of the Land with their Titles and Numbers,
and acknowledge a Providence. The Spanish in the famous year 1588. Set out their Invincible Armada against England, fright the Inhabitants of the Land with their Titles and Numbers,
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and only a few Ships return home to bring King Philip the News, that the rest were lost, insomuch that the Spaniards thought, that God was become a Lutheran.
and only a few Ships return home to bring King Philip the News, that the rest were lost, insomuch that the Spanish Thought, that God was become a Lutheran.
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What misery there was in Samaria in the time of that dire Famine, we read of, 2 Reg. 6. 25, 28, 29. any one may guess that hath felt the straights of Hunger;
What misery there was in Samaria in the time of that dire Famine, we read of, 2 Reg. 6. 25, 28, 29. any one may guess that hath felt the straights of Hunger;
that in one day there should be so great a change, that a Measure of Fine Flower should be sold for a Shekle, one of the Kings Servants thought to be a thing so impossible, that he ventured to say,
that in one day there should be so great a change, that a Measure of Fine Flower should be sold for a Shekel, one of the Kings Servants Thought to be a thing so impossible, that he ventured to say,
Thus the young Corvinus beat the Gauls with the help of a Raven; And Immo Henry the Emperors General was delivered from the danger threatned him by Gisilbert of Lorrain, by Swarms of Bees let loose upon the Enemy, which Stung both Horse and Rider,
Thus the young Corvinus beatrice the Gauls with the help of a Raven; And Immo Henry the Emperor's General was Delivered from the danger threatened him by Gisilbert of Lorraine, by Swarms of Bees let lose upon the Enemy, which Stung both Horse and Rider,
and when Jonathan and his Armour-bearer make the Philistines flee, it's an Argument, that the Lord reigned in the midst of the frights and fears, which possessed the cowardly Israelites. If Men believe it not, it is because they do not consider the weakness of the Instruments upon such occasions,
and when Johnathan and his Armour-bearer make the philistines flee, it's an Argument, that the Lord reigned in the midst of the frights and fears, which possessed the cowardly Israelites. If Men believe it not, it is Because they do not Consider the weakness of the Instruments upon such occasions,
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and the only thing that makes them Infidels, is, because they conclude not from the contemptibleness of the means, that there must be a higher Power, which gives them Strength and Vertue.
and the only thing that makes them Infidels, is, Because they conclude not from the contemptibleness of the means, that there must be a higher Power, which gives them Strength and Virtue.
4. Sometimes God causes Divisions and Dissentions to arise among the Prevailing Party, that were the cause of such Disorders, that they may fall into great Disasters and Misfortunes.
4. Sometime God Causes Divisions and Dissensions to arise among the Prevailing Party, that were the cause of such Disorders, that they may fallen into great Disasters and Misfortunes.
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Things go on merrily, and he fears no evil, but when he had Reigned, saith the Sacred Writer, v. 23. Three years over Israel, God sent an Evil Spirit between Abimelech and the men of Shechem, and the Men of Shechem dealt treacherously with Abimelech, which proved both his and their undoing, v. 40, 54. As great as their Friendship was before, God doth but pull out a Pin, that held them together,
Things go on merrily, and he fears no evil, but when he had Reigned, Says the Sacred Writer, v. 23. Three Years over Israel, God sent an Evil Spirit between Abimelech and the men of Shechem, and the Men of Shechem dealt treacherously with Abimelech, which proved both his and their undoing, v. 40, 54. As great as their Friendship was before, God does but pull out a Pin, that held them together,
and the whole Frame breaks in pieces, and while they see no Foreign Power to revenge their former wickedness, themselves are made the Instruments to do it.
and the Whole Frame breaks in Pieces, and while they see no Foreign Power to revenge their former wickedness, themselves Are made the Instruments to do it.
God in this case made use of the Law of Retaliation, and the Judgment that came upon them was suitable to their Sin. Ephraim 's Righteousness, Hos. 6. 4. is as the Morning Cloud,
God in this case made use of the Law of Retaliation, and the Judgement that Come upon them was suitable to their Sin. Ephraim is Righteousness, Hos. 6. 4. is as the Morning Cloud,
and Dissentions among the People, at last their Sin becomes their Punishment, and that which before had been their delight and pleasure, proves in the end their Yoak and Burthen;
and Dissensions among the People, At last their since becomes their Punishment, and that which before had been their delight and pleasure, Proves in the end their Yoke and Burden;
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yet before he adventures upon the Enterprize, he consults both with his Confederates and such Prophets as he had, whether the Expedition were safe or no.
yet before he adventures upon the Enterprise, he consults both with his Confederates and such prophets as he had, whither the Expedition were safe or no.
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when we see the same events, that they are compassed and effected the same way, i. e. by Gods permitting some Evil Spirit to put ill Counsel into the Heads of those, with whom such Firebrands Advise, that acting according to those Counsels, they may come to that woful End, which their Crimes and Follies do deserve.
when we see the same events, that they Are compassed and effected the same Way, i. e. by God's permitting Some Evil Spirit to put ill Counsel into the Heads of those, with whom such Firebrands advice, that acting according to those Counsels, they may come to that woeful End, which their Crimes and Follies do deserve.
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could we pry into their Secrets, Order, Proceedings, and Management of this lower World, we should be able to resolve a thousand Phaenomena, and mysteries of Events, which now seem strange and uncouth to our darker understandings;
could we pry into their Secrets, Order, Proceedings, and Management of this lower World, we should be able to resolve a thousand Phaenomena, and Mysteres of Events, which now seem strange and uncouth to our Darker understandings;
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and that which we call Accidental, hath been, and is contrived by their deliberate Resolutions. Thus we may suppose they acted, when Rehoboam follow'd the Counsel of his Young Men,
and that which we call Accidental, hath been, and is contrived by their deliberate Resolutions. Thus we may suppose they acted, when Rehoboam followed the Counsel of his Young Men,
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but by neglecting the excellent Counsel of Pixodorus, were Conquer'd by the Persians; Thus they deceiv'd the tumultuous Athenians, who following the dangerous Advice of Aristagoras, drew the fury of Darius upon them,
but by neglecting the excellent Counsel of Pixodorus, were Conquered by the Persians; Thus they deceived the tumultuous Athenians, who following the dangerous advice of Aristagoras, drew the fury of Darius upon them,
Thus they couzen'd that unwary and Seditious People, in their Conflicts with the Lacedaemonians, while they obliged them to hearken to Cleophon, who encouraged them to a vigorous prosecution of the War, of which they repented, when it was too late;
Thus they cozened that unwary and Seditious People, in their Conflicts with the Lacedaemonians, while they obliged them to harken to Cleophon, who encouraged them to a vigorous prosecution of the War, of which they repented, when it was too late;
And he may do it, as he is the Judge of Heaven and Earth, and it's just he should do so, to lash the Insolencies of Men, that would confound Kingdoms or Societies.
And he may do it, as he is the Judge of Heaven and Earth, and it's just he should do so, to lash the Insolences of Men, that would confound Kingdoms or Societies.
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Such a turbulent Spirit was Pashur the Son of Immer the Priest, in the time of Zedekiah, a Man who set both the King and Nobles against the Prophet Jeremiah, whereupon God threatens him, to make him a terrour to himself, which without all peradventure came to pass,
Such a turbulent Spirit was Pashur the Son of Immer the Priest, in the time of Zedekiah, a Man who Set both the King and Nobles against the Prophet Jeremiah, whereupon God threatens him, to make him a terror to himself, which without all Peradventure Come to pass,
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when Nebuchadnezzar took the City, Jer. 20. 4. So that when no visible Judgment appears in such Men, there is an Enemy many times within them, which frights them worse than all External Violence.
when Nebuchadnezzar took the city, Jer. 20. 4. So that when no visible Judgement appears in such Men, there is an Enemy many times within them, which frights them Worse than all External Violence.
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Nero kills his Mother Agrippina, sets Rome on Fire, Persecutes the Christians, but what ails him? In the midst of his Guards he is frighted, fancies he sees dreadful shapes before him, feels Arrows in his Breast,
Nero kills his Mother Agrippina, sets Room on Fire, Persecutes the Christians, but what ails him? In the midst of his Guards he is frighted, fancies he sees dreadful shapes before him, feels Arrows in his Breast,
and saying to him, Drink inhumane Brother; It was his wicked Conscience. Theodorick King of the Goths uses Symmachus very barbarously, and falls Sick upon it;
and saying to him, Drink inhumane Brother; It was his wicked Conscience. Theodorick King of the Gothis uses Symmachus very barbarously, and falls Sick upon it;
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Richard the Third, who for some years had put England into Combustion, the Night before Bosworth-Field, in his Sleep fees all the Devils in Hell about his ears, ready to tear his cursed Soul away.
Richard the Third, who for Some Years had put England into Combustion, the Night before Bosworth-Field, in his Sleep fees all the Devils in Hell about his ears, ready to tear his cursed Soul away.
And if History and Fame doth not belie the late Usurper, for all his borrow'd Glories he slept but uneasie, •nd as soft as his Pillows were, something harder than Lead or Iron lay upon his Heart, which made him start in his Sleep,
And if History and Fame does not belie the late Usurper, for all his borrowed Glories he slept but uneasy, •nd as soft as his Pillows were, something harder than Led or Iron lay upon his Heart, which made him start in his Sleep,
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and that there is no design so intricate, but it's naked and open before him; This way they must come to know, that the darkness doth not hide from him,
and that there is no Design so intricate, but it's naked and open before him; This Way they must come to know, that the darkness does not hide from him,
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for theirs is the promise, that all things shall work together for their advantage, Rom. 8. 28. So great a lover is God of Holy Men, that though I will not say with the Jews, that for their sakes he Created the World,
for theirs is the promise, that all things shall work together for their advantage, Rom. 8. 28. So great a lover is God of Holy Men, that though I will not say with the jews, that for their sakes he Created the World,
yet certainly for their sakes he preserves it, as much as he would for their sakes have spared Sodom and Gomorrah, had any tolerable number of them been found in those corrupted places;
yet Certainly for their sakes he preserves it, as much as he would for their sakes have spared Sodom and Gomorrah, had any tolerable number of them been found in those corrupted places;
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Do Men gather Grapes of Thorns, you will say, or Figs of Thistles? Can a Fountain at the same place send forth both bitter and sweet Water? Yes, here this seeming contradiction is true;
Do Men gather Grapes of Thorns, you will say, or Figs of Thistles? Can a Fountain At the same place send forth both bitter and sweet Water? Yes, Here this seeming contradiction is true;
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now it's shaken off with scorn and indignation; Ease and Plenty made their Piety lukewarm; Disorders give them Fire, and Tumults make them look more carefully to their Souls.
now it's shaken off with scorn and Indignation; Ease and Plenty made their Piety lukewarm; Disorders give them Fire, and Tumults make them look more carefully to their Souls.
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Their hatred of Sin before was sincere, may be, but such Confusions make them Zealous; These make their Faith more lively, their Hope more vigorous, and their Love more fervent;
Their hatred of since before was sincere, may be, but such Confusions make them Zealous; These make their Faith more lively, their Hope more vigorous, and their Love more fervent;
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By the troubles which happened to the Israelites in Aegypt, they are fitted for a quiet settlement in the Land of Canaan, the Land that flow'd with Milk and Honey;
By the Troubles which happened to the Israelites in Egypt, they Are fitted for a quiet settlement in the Land of Canaan, the Land that flowed with Milk and Honey;
after the Empire began to be Christian, and though it was now and then interrupted partly by the Arrians, and partly by Julian the Apostate, yet it settled again after a little while, upon its former Basis,
After the Empire began to be Christian, and though it was now and then interrupted partly by the Arians, and partly by Julian the Apostate, yet it settled again After a little while, upon its former Basis,
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as were an easie matter to instance in the Reformed European Churches, when they had for some time struggled under the Seditions and Tumults raised by the Roman Church;
as were an easy matter to instance in the Reformed European Churches, when they had for Some time struggled under the Seditions and Tumults raised by the Roman Church;
Having thus asserted the Order, Regularity, and watchfulness of Gods Providence in the midst of Disorders and Confusions, it will not be proper to dismiss this Subject without some practical inferences;
Having thus asserted the Order, Regularity, and watchfulness of God's Providence in the midst of Disorders and Confusions, it will not be proper to dismiss this Subject without Some practical inferences;
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Thou hast threatned desolation, and howling and gnashing of Teeth, outward darkness, and what is more, Fire, that is not quench'd, to Men that chuse rather to gratifie their sinful humours, than obey thy Laws;
Thou hast threatened desolation, and howling and gnashing of Teeth, outward darkness, and what is more, Fire, that is not quenched, to Men that choose rather to gratify their sinful humours, than obey thy Laws;
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Yet they look not pale upon it, their colour changes not, they find no alteration in their dispositions, thy terrours fright them not, thy anger moves them not;
Yet they look not pale upon it, their colour changes not, they find no alteration in their dispositions, thy terrors fright them not, thy anger moves them not;
The ease thou givest them, they make use of to fight against thy Laws, and the plenty, they enjoy by thy Providence, gives them courage to make War with that Heaven, from whence that plenty flows. Monstrous Abuse! Strange Stupidity!
The ease thou givest them, they make use of to fight against thy Laws, and the plenty, they enjoy by thy Providence, gives them courage to make War with that Heaven, from whence that plenty flows. Monstrous Abuse! Strange Stupidity!
how he hath employ'd it, and will not you allow God so much Wisdom, as to be concern'd about the Talents, he hath entrusted you withall? His Mercy and Patience are those Talents, he gave you to improve into seriousness,
how he hath employed it, and will not you allow God so much Wisdom, as to be concerned about the Talents, he hath Entrusted you withal? His Mercy and Patience Are those Talents, he gave you to improve into seriousness,
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and believe, you shall be applauded at last, with a well done good and faithful Servant? Have not you read of the unprofitable Servant, that was deliver'd to the Tormentors, till he should pay what he ow'd;
and believe, you shall be applauded At last, with a well done good and faithful Servant? Have not you read of the unprofitable Servant, that was Delivered to the Tormentors, till he should pay what he owed;
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yet may he be confident, that as absurd as some Dispensations seem to him, they are carried on with singular Wisdom and Providence, by the Supream mover of all, it being impossible,
yet may he be confident, that as absurd as Some Dispensations seem to him, they Are carried on with singular Wisdom and Providence, by the Supreme mover of all, it being impossible,
and I question not, but should God be so kind, as to give us a Key to open the Cabinet of some of his Mysterious Providences, I mean, communicate his Reasons to us,
and I question not, but should God be so kind, as to give us a Key to open the Cabinet of Some of his Mysterious Providences, I mean, communicate his Reasons to us,
why he disposes and martials things in that order, method, and manner we see he doth, we should be forced with the Apostle to cry out, NONLATINALPHABET, O the depth of the Riches, both of the Mercy and Wisdom of God!
why he disposes and martials things in that order, method, and manner we see he does, we should be forced with the Apostle to cry out,, Oh the depth of the Riches, both of the Mercy and Wisdom of God!
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but an Israelite, yet when they saw the thing effectually done, and understood the Reasons, they could not but break forth into admiration of the infinite Wisdom of God,
but an Israelite, yet when they saw the thing effectually done, and understood the Reasons, they could not but break forth into admiration of the infinite Wisdom of God,
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how Christians are sunk, as to the holiness of their Lives, and how unfit by reason of that decay they are for propagating that Holy Religion, they profess;
how Christians Are sunk, as to the holiness of their Lives, and how unfit by reason of that decay they Are for propagating that Holy Religion, they profess;
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It was Self-denial, contempt of the World, and invincible Patience under Injuries, Stupendous Charity, and very great strictness of Life, that first spread the Christian Religion;
It was Self-denial, contempt of the World, and invincible Patience under Injuries, Stupendous Charity, and very great strictness of Life, that First spread the Christian Religion;
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and the Apostles having shewn us the way, we should have trod in their steps, and if we had, we should without all peradventure have had the same success;
and the Apostles having shown us the Way, we should have trod in their steps, and if we had, we should without all Peradventure have had the same success;
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for God works by Means, and those having been the Means in the beginning of Christianity, they may justly be supposed to be the genuine Means at this day,
for God works by Means, and those having been the Means in the beginning of Christianity, they may justly be supposed to be the genuine Means At this day,
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and where those are neglected, it's part of VVisdom to punish Men for their wilful neglect of those Means, by suffering Heathenism and Mahometanism, not only to continue unmolested,
and where those Are neglected, it's part of VVisdom to Punish Men for their wilful neglect of those Means, by suffering Heathenism and Mahometanism, not only to continue unmolested,
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for no wounds provoke so much as those which are given God in the House of his Friends, as we see by Gods proceedings with the Jews, both in their first and second Captivity.
for no wounds provoke so much as those which Are given God in the House of his Friends, as we see by God's proceedings with the jews, both in their First and second Captivity.
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So that notwithstanding this seeming inequality of Providence, Gods VVisdom continues unspotted, and we have reason to give it the highest Encomiums and Celebrations.
So that notwithstanding this seeming inequality of Providence, God's VVisdom continues unspotted, and we have reason to give it the highest Encomiums and Celebrations.
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though the VVaters thereof roar, and be troubled, though the Mountains shake with the swelling thereof, Ps. 46. 1. with this Psalm, Pachomius is said to have chased away a Legion of Devils from his Cell,
though the Waters thereof roar, and be troubled, though the Mountains shake with the swelling thereof, Ps. 46. 1. with this Psalm, Pachomius is said to have chased away a Legion of Devils from his Cell,
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though every thing goes contrary to his wishes and expectations, yet he may be cofident, that from those contrarieties of Providence his Soul shall be refresh'd.
though every thing Goes contrary to his wishes and Expectations, yet he may be cofident, that from those contrarieties of Providence his Soul shall be refreshed.
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The Prophet therefore had reason to cry, Es. 50. 10. Who is among you that feareth the Lord, that obeyeth the voice of his Servant that walks in darkness,
The Prophet Therefore had reason to cry, Es. 50. 10. Who is among you that fears the Lord, that Obeyeth the voice of his Servant that walks in darkness,
From such a chearful Confidence we may promise our selves great matters, for God looks upon himself as concerned to reward our extraordinary Faith with an extraordinary Providence,
From such a cheerful Confidence we may promise our selves great matters, for God looks upon himself as concerned to reward our extraordinary Faith with an extraordinary Providence,
Christ could do no mighty works in his own Countrey, because of the Peoples unbelief, Mark 6. 5, 6. it's our diffidence in the time of danger, that makes God stay his hand,
christ could do no mighty works in his own Country, Because of the Peoples unbelief, Mark 6. 5, 6. it's our diffidence in the time of danger, that makes God stay his hand,
and our unbelief keeps the former and latter rain of his favour from us. To trust God, when the Figg-Tree doth not blossom, and to rely upon his goodness,
and our unbelief keeps the former and latter rain of his favour from us. To trust God, when the Figg-Tree does not blossom, and to rely upon his Goodness,
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And what is there, that can come amiss, if it come from these two Fountains? If Infinite Goodness sends that, which the VVorld calls Misery upon me, most certainly there can be no hurt in it;
And what is there, that can come amiss, if it come from these two Fountains? If Infinite goodness sends that, which the World calls Misery upon me, most Certainly there can be no hurt in it;
and if Infinite VVisdom sends it, most certainly, it must be best for me, for if Infinite VVisdom thinks it so, my shallow Understanding hath reason to submit to its most solid Judgment:
and if Infinite VVisdom sends it, most Certainly, it must be best for me, for if Infinite VVisdom thinks it so, my shallow Understanding hath reason to submit to its most solid Judgement:
and if to make me enamoured with him, he sees it necessary to take away the Loaves, it's no more than what a VVise Physician doth to a Patient, from whose Lips he takes away the pleasant Draught, to make way for a more wholsom Potion. The Lord reigneth: Rejoyce Christian;
and if to make me enamoured with him, he sees it necessary to take away the Loaves, it's no more than what a Wise physician does to a Patient, from whose Lips he Takes away the pleasant Draught, to make Way for a more wholesome Potion. The Lord Reigneth: Rejoice Christian;
But while I exhort you to be Ruled and Governed by him, I must not forget, to tell you the measures, you are to observe in your Submission to his Government, and they are these following;
But while I exhort you to be Ruled and Governed by him, I must not forget, to tell you the measures, you Are to observe in your Submission to his Government, and they Are these following;
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Where the Conscience suspects the Magistrates Command, as unlawful, it must suffer it self to be informed, not only by persons that serve an Interest, but Impartial Men;
Where the Conscience suspects the Magistrates Command, as unlawful, it must suffer it self to be informed, not only by Persons that serve an Interest, but Impartial Men;
Conscience is too often pretended, when we have hardened our selves into Prejudice, and therefore the best Rule to go by, in such cases, is to lay by Interest,
Conscience is too often pretended, when we have hardened our selves into Prejudice, and Therefore the best Rule to go by, in such cases, is to lay by Interest,
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When you curb your anger, restrain your lusts, moderate your joys, bid your grief and sorrow break forth into Tears for your Sins, watch over your Sensual Delights,
When you curb your anger, restrain your Lustiest, moderate your Joys, bid your grief and sorrow break forth into Tears for your Sins, watch over your Sensual Delights,
He serves not God, but himself, that lets his evil Desires reign over him, and is so far from being submissive to the King of Heaven, that he makes himself a Vassal of the Devil;
He serves not God, but himself, that lets his evil Desires Reign over him, and is so Far from being submissive to the King of Heaven, that he makes himself a Vassal of the devil;
Without a serious attempt of this Self-conquest, your Prayers prevail not in Heaven, and the little Devotions, you pay the Immortal King, are rejected, as sapless Services.
Without a serious attempt of this Self-conquest, your Prayers prevail not in Heaven, and the little Devotions, you pay the Immortal King, Are rejected, as sapless Services.
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Without this, your New Moons, and solemn Assemblies are Abominations, and your treading the Courts of the Lord is looked upon, as the Sacrifice of Fools.
Without this, your New Moons, and solemn Assemblies Are Abominations, and your treading the Courts of the Lord is looked upon, as the Sacrifice of Fools.
14. And Mary Magdalen 's Tears and Sorrow for Sins, melted Christs heart more, than all the pompous Devotions of the Pharisee, for in this Sorrow, she reigned gloriously over her sinful Inclinations,
14. And Marry Magdalen is Tears and Sorrow for Sins, melted Christ heart more, than all the pompous Devotions of the Pharisee, for in this Sorrow, she reigned gloriously over her sinful Inclinations,
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To be sure, this is not to be Subject to that King, who in his actions, is ever Orderly and Regular, and therefore requires his Subject; should be so too.
To be sure, this is not to be Subject to that King, who in his actions, is ever Orderly and Regular, and Therefore requires his Subject; should be so too.
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and to make our Carnal and Temporal Interest, truckle to his VVill, is true Canonical Obedience. Those that do so, shall reign with him in that Life, his Son hath promised in the Gospel;
and to make our Carnal and Temporal Interest, truckle to his VVill, is true Canonical obedience. Those that do so, shall Reign with him in that Life, his Son hath promised in the Gospel;
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who died for this end, that such as yield to these Terms might wear Crowns in Heaven, Crowns not like those of perishable Gold, which decay with Age and Time,
who died for this end, that such as yield to these Terms might wear Crowns in Heaven, Crowns not like those of perishable Gold, which decay with Age and Time,
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but Crowns immarcescible, Crowns which Angels wear, Crowns of Glory, Crowns which are made splendid by the Light of Gods Countenance, Crowns made of Everlasting Light, Crowns which will shine,
but Crowns immarcescible, Crowns which Angels wear, Crowns of Glory, Crowns which Are made splendid by the Light of God's Countenance, Crowns made of Everlasting Light, Crowns which will shine,
