A sermon preach'd Febr. 14, 1698, and now publish'd, at the request of the Societies for reformation of manners in London and Westminster by John Howe ...
THE Temper of this our present Assembly ought to be not only serious, but also mournful: For the occasion it hath reference to, is both very important, and most deplorable, and requires to be attended to,
THE Temper of this our present Assembly ought to be not only serious, but also mournful: For the occasion it hath Referente to, is both very important, and most deplorable, and requires to be attended to,
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as with very intense Consideration, so with deep sorrow. Even Rivers of Tears running down our Eyes, as the words are, Psal. 119.136. could not more than equal the Sadness of the Case, i. e. the same there mentioned;
as with very intense Consideration, so with deep sorrow. Even rivers of Tears running down our Eyes, as the words Are, Psalm 119.136. could not more than equal the Sadness of the Case, i. e. the same there mentioned;
They are said to be Constituted and Distinguish'd by Reason, but disdain to be govern'd by it, accounting their Senses and their Vices, their better and wiser Directors.
They Are said to be Constituted and Distinguished by Reason, but disdain to be governed by it, accounting their Senses and their Vices, their better and Wiser Directors.
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and so daringly assault Heaven, that the Rigor of Laws, the Severity of Penalties, the Vigilancy and Justice of Magistrates, with the vigorous assisting Diligence of all Good Men, in their several Stations, are more necessary than sufficient to repress them.
and so daringly assault Heaven, that the Rigor of Laws, the Severity of Penalties, the Vigilancy and justice of Magistrates, with the vigorous assisting Diligence of all Good Men, in their several Stations, Are more necessary than sufficient to repress them.
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THE same Considerations that should excite our Zeal, ought also to influence our Grief ; and the more apparently necessary it is, that all possible Endeavours be used for Redress,
THE same Considerations that should excite our Zeal, ought also to influence our Grief; and the more apparently necessary it is, that all possible Endeavours be used for Redress,
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or of the Hearers to criticize upon the Sermon, or that it ought to be my present Business to complement the Worthy Persons that have Associated on this Account,
or of the Hearers to criticise upon the Sermon, or that it ought to be my present Business to compliment the Worthy Persons that have Associated on this Account,
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AND tho the Words I have read do more directly respect the Part and Office of Rulers, yet since there is that Relation between them that Govern, and those that are under Government, that the Duty of the one, will plainly imply,
AND though the Words I have read do more directly respect the Part and Office of Rulers, yet since there is that Relation between them that Govern, and those that Are under Government, that the Duty of the one, will plainly imply,
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The Person spoken of under the Term He, is any Ruler, Supream or Subordinate, as in that parallel Text, which we may take for a Comment upon this, is exprest, 1 Pet. 2.13, 14. Submit your selves to every Ordinance of Man for the Lord's sake,
The Person spoken of under the Term He, is any Ruler, Supreme or Subordinate, as in that parallel Text, which we may take for a Comment upon this, is expressed, 1 Pet. 2.13, 14. Submit your selves to every Ordinance of Man for the Lord's sake,
So among others, that great Man Grotius understands this place also, not only of Kings and Princes, but whosoever are the Tutores status publici, (borrowing that Expression from Seneca) any that are to take care of the Publick State, by whatsoever Name they are designed. Indefinitely, any Magistrate whatsoever.
So among Others, that great Man Grotius understands this place also, not only of Kings and Princes, but whosoever Are the Tutores status publici, (borrowing that Expression from Senecca) any that Are to take care of the Public State, by whatsoever Name they Are designed. Indefinitely, any Magistrate whatsoever.
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THE Original of it, that he is the Minister of God, which signifies he is, as such, to act only by his Authority, deriv'd from him, as V. 1. There is no Power but from God,
THE Original of it, that he is the Minister of God, which signifies he is, as such, to act only by his authority, derived from him, as V. 1. There is no Power but from God,
And that consequently God is to be the Ruler's first and last: And he is to be Subordinate to God, both as his Principle and End. Acting by his Authority, he is by consequence to act for his Interest. His Minister, or Servant is to serve him.
And that consequently God is to be the Ruler's First and last: And he is to be Subordinate to God, both as his Principle and End. Acting by his authority, he is by consequence to act for his Interest. His Minister, or Servant is to serve him.
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2. WE are to consider them relatively as they are an Argument. So the Particle, for, shews their Relation, and directs us backward, where we shall see what they argue. And we find they are brought in to enforce the Duty before enjoyn'd, which is twofold. PRIMARY, and more principal. CONSEQVENTIAL, deduced from the former. I.
2. WE Are to Consider them relatively as they Are an Argument. So the Particle, for, shows their Relation, and directs us backward, where we shall see what they argue. And we find they Are brought in to enforce the Duty before enjoined, which is twofold. PRIMARY, and more principal. CONSEQVENTIAL, deduced from the former. I.
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Some blame the comparative Expression, sublimioribus, higher, for which there is no pretence, from the word NONLATINALPHABET, that only signifies the Powers mention'd, to be over us,
some blame the comparative Expression, sublimioribus, higher, for which there is no pretence, from the word, that only signifies the Powers mentioned, to be over us,
A Doctrine which from the Terms of the Context is capable of being so stated, as neither to be just matter of Reproach or Scandal to the Wise and Good,
A Doctrine which from the Terms of the Context is capable of being so stated, as neither to be just matter of Reproach or Scandal to the Wise and Good,
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than (in the design of their appointment) they are so, viz. to Evil Works, and the Workers of them, not to the good, V. 3. A fear of Reverence is indeed due from all to their Character, and the Dignity of their Station: A filial fear, that of Children,
than (in the Design of their appointment) they Are so, viz. to Evil Works, and the Workers of them, not to the good, V. 3. A Fear of reverence is indeed due from all to their Character, and the Dignity of their Station: A filial Fear, that of Children,
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to their own Lusts, that inslave their Minds, which might otherwise enjoy the most Generous Liberty, under the meanest and more oppressive external Servitude.
to their own Lustiest, that enslave their Minds, which might otherwise enjoy the most Generous Liberty, under the Meanest and more oppressive external Servitude.
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Why the Magistrate is not to be look'd upon with Terrour and Affright, by any but such as resolve upon a profligately wicked course of Life, not by such as intend only a course of well-doing.
Why the Magistrate is not to be looked upon with Terror and Affright, by any but such as resolve upon a profligately wicked course of Life, not by such as intend only a course of welldoing.
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His Sword is only formidable when it fetches its Blow from above, when it is bathed in Heaven, as we may borrow the words, Isa. 34.5. when it is weilded according to Divine Appointment, and God and he concur in the same stroak.
His Sword is only formidable when it Fetches its Blow from above, when it is bathed in Heaven, as we may borrow the words, Isaiah 34.5. when it is wielded according to Divine Appointment, and God and he concur in the same stroke.
and therein do thee wrong, but he can do thee no hurt, even tho the Stroak were Mortal, Luke 12.4. for our Lord forbids the fear of what is no worse.
and therein do thee wrong, but he can do thee no hurt, even though the Stroke were Mortal, Lycia 12.4. for our Lord forbids the Fear of what is no Worse.
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BUT tho this be the more immediate reference of these words [ He is the Minister of God to thee for good ] and is therefore [ not to be unduly feared, ] they do yet ultimately and more principally respect the grand Precept first laid down, of being subject to the Powers over us.
BUT though this be the more immediate Referente of these words [ He is the Minister of God to thee for good ] and is Therefore [ not to be unduly feared, ] they do yet ultimately and more principally respect the grand Precept First laid down, of being Subject to the Powers over us.
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Which is evident, for that upon this very ground, and the intervening Considerations, which further illustrate it, this same Precept is resumed and prest upon Conscience, and a necessity is put upon it, on the same account, viz. that because the Magistrate, is the Minister of God for good ;
Which is evident, for that upon this very ground, and the intervening Considerations, which further illustrate it, this same Precept is resumed and pressed upon Conscience, and a necessity is put upon it, on the same account, viz. that Because the Magistrate, is the Minister of God for good;
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and is to be a Terror to Evil-doers, and hath a Sword put into his Hands for that purpose, which he is not to bear in vain, but must be the Minister of God in this kind, viz. as a Revenger, to execute Wrath, upon such as do evil.
and is to be a Terror to Evildoers, and hath a Sword put into his Hands for that purpose, which he is not to bear in vain, but must be the Minister of God in this kind, viz. as a Revenger, to execute Wrath, upon such as do evil.
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and that, not only that we may escape Wrath, but that we may satisfie Conscience. THIS is therefore the Relation, according whereto we shall consider these words, viz.
and that, not only that we may escape Wrath, but that we may satisfy Conscience. THIS is Therefore the Relation, according whereto we shall Consider these words, viz.
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WHICH Subjection that we may the more fully apprehend, 'twill be requisite with the more care, to consider the Propriety of the word, used to express it.
WHICH Subjection that we may the more Fully apprehend, it'll be requisite with the more care, to Consider the Propriety of the word, used to express it.
It is a word that carries Order, NONLATINALPHABET, in the Bowels of it, NONLATINALPHABET, V. 1. and NONLATINALPHABET, V. 4. And with the Preposition NONLATINALPHABET, it signifies Order under another, as of Inferiours under Superiours. It imports therefore not to be subject only,
It is a word that carries Order,, in the Bowels of it,, V. 1. and, V. 4. And with the Preposition, it signifies Order under Another, as of Inferiors under Superiors. It imports Therefore not to be Subject only,
but in the middle, whereupon it may be indifferently capable of being render'd actively, viz. not only to be Subordinate, but by your own act, and with your own design, subordinate your selves to the Magistrate, come into order under him,
but in the middle, whereupon it may be indifferently capable of being rendered actively, viz. not only to be Subordinate, but by your own act, and with your own Design, subordinate your selves to the Magistrate, come into order under him,
AND whereas NONLATINALPHABET is a word of known Military import, and signifies the Order of an Army formed for Battle, wherein every one knows his own Rank, Place and Station, 'tis as if it were said, Take your Place, come into Rank, that you may, under the Commander's Conduct, in acie stare, stand in Order of Battle;
AND whereas is a word of known Military import, and signifies the Order of an Army formed for Battle, wherein every one knows his own Rank, Place and Station, it's as if it were said, Take your Place, come into Rank, that you may, under the Commander's Conduct, in acie stare, stand in Order of Battle;
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Who else can be the Fountain of Power, but he who is the Fountain of all Being? 'Tis true, the Governing Power hath not been always derived the same way ;
Who Else can be the Fountain of Power, but he who is the Fountain of all Being? It's true, the Governing Power hath not been always derived the same Way;
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When God was pleased to have a People within a peculiar sort of inclosure, more especially appropriate to himself, he was very particular in signifying his Will concerning all Material Things that concern'd their Government.
When God was pleased to have a People within a peculiar sort of enclosure, more especially Appropriate to himself, he was very particular in signifying his Will Concerning all Material Things that concerned their Government.
But it is plain and indisputable that the Governing Power he reserves and claims to himself, i. e. not to exercise it himself, immediately, in a Political way, but to communicate and transmit it to them that shall.
But it is plain and indisputable that the Governing Power he reserves and claims to himself, i. e. not to exercise it himself, immediately, in a Political Way, but to communicate and transmit it to them that shall.
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So that in what way soever it is deriv'd to this or that Person, or under whatsoever form, the conferring of it he makes his own Act, as we find it said to Nebuchadnezzar, Dan. 2.37. The God of Heaven hath given thee a Kingdom.
So that in what Way soever it is derived to this or that Person, or under whatsoever from, the conferring of it he makes his own Act, as we find it said to Nebuchadnezzar, Dan. 2.37. The God of Heaven hath given thee a Kingdom.
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How is it conceivable such Sentiments should be so common, if they were not from a common Cause? He seems to me to have determin'd well if it be considered in what way the Course of Nature is now continued,
How is it conceivable such Sentiments should be so Common, if they were not from a Common Cause? He seems to me to have determined well if it be considered in what Way the Course of Nature is now continued,
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IT was most apparently a thing worthy of God, when he Peopled this World with such a sort of Creatures as Man, to provide for the maintaining of common Order among them, who without Government were but a Turba, a Colluvies, as a noted Heathen speaks on a different account, a Rout of Men. Had Man continued in unstained Innocency, 'tis concluded on all Hands there must have been a Government among them, i. e. not Punitive or Coercive for which there could have been no occasion,
IT was most apparently a thing worthy of God, when he Peopled this World with such a sort of Creatures as Man, to provide for the maintaining of Common Order among them, who without Government were but a Turba, a Colluvies, as a noted Heathen speaks on a different account, a Rout of Men. Had Man continued in unstained Innocency, it's concluded on all Hands there must have been a Government among them, i. e. not Punitive or Coercive for which there could have been no occasion,
but directive, and conservative of Superiority and Inferiority, as it is also even among the Angels of Heaven, where are no inordinate Dispositions to be represt.
but directive, and conservative of Superiority and Inferiority, as it is also even among the Angels of Heaven, where Are no inordinate Dispositions to be repressed.
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THAT God should design the Governing of Men By Men, was also most agreeable to the Perfections of his Nature, especially his Wisdom and his Goodness, considered in Comparison to the Imperfection of this our present State.
THAT God should Design the Governing of Men By Men, was also most agreeable to the Perfections of his Nature, especially his Wisdom and his goodness, considered in Comparison to the Imperfection of this our present State.
THAT it should be his ordinary stated Course to govern by Voices or Visions, or by frightful Appearances such as those on Mount Sinai, had been very little suitable to this our State of Probation;
THAT it should be his ordinary stated Course to govern by Voices or Visions, or by frightful Appearances such as those on Mount Sinai, had been very little suitable to this our State of Probation;
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And was less agreeable to his Benignity and Goodness, which would not amazingly terrifie, where he design'd more gently to admonish and instruct. Hence had he regard to their frailty who so passionately supplicated, Let not God speak to us lest we die.
And was less agreeable to his Benignity and goodness, which would not amazingly terrify, where he designed more gently to admonish and instruct. Hence had he regard to their frailty who so passionately supplicated, Let not God speak to us lest we die.
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The Dwellers on Earth in Arms against Heaven! And the Counsels that are taken above are how to do them good! How God-like is this! How suitable to magnificent Goodness! Or beneficent Greatness!
The Dwellers on Earth in Arms against Heaven! And the Counsels that Are taken above Are how to do them good! How Godlike is this! How suitable to magnificent goodness! Or beneficent Greatness!
and most suitable to the greatness of God, wherein it falls into Conjunction with so immense and absolute Goodness as doth beyond what any Created Mind would ask or think. This imports not implacableness, or destructive Design towards the generality of Mankind, but great Benignity even to every Soul in as full extent as the Command runs to be subject to the higher Powers.
and most suitable to the greatness of God, wherein it falls into Conjunction with so immense and absolute goodness as does beyond what any Created Mind would ask or think. This imports not implacableness, or destructive Design towards the generality of Mankind, but great Benignity even to every Soul in as full extent as the Command runs to be Subject to the higher Powers.
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This is we find another Medium by which God testifies, or leaves not himself without witness, besides what we have elsewhere, that he gives Men Rain from Heaven and fruitful Seasons.
This is we find Another Medium by which God Testifies, or leaves not himself without witness, beside what we have elsewhere, that he gives Men Rain from Heaven and fruitful Seasons.
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They live in a contemptuous neglect of him, and are Cruel to themselves, oft shorten their own Time, live too fast, and make too much haste to dig their own Graves,
They live in a contemptuous neglect of him, and Are Cruel to themselves, oft shorten their own Time, live too fast, and make too much haste to dig their own Graves,
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that by such gentler Methods some stop might be put to the Stream, and Flood of Miseries wherewith otherwise unrestrained Wickedness is continually ready to deluge the World.
that by such Gentler Methods Some stop might be put to the Stream, and Flood of Misery's wherewith otherwise unrestrained Wickedness is continually ready to deluge the World.
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Because when Men afflict one another, 'tis usually the Effect of Wrath, when a fixt, though most sedate and calm Resolution to Punish, hath the same Effect, this most different Cause is call'd by the same Name. In this Allusion is Wrath ascrib'd to God, the most serene and dispassionate of all Beings. And hence, they who represent him among Men in Authority, ought in this respect to be God-like too.
Because when Men afflict one Another, it's usually the Effect of Wrath, when a fixed, though most sedate and Cam Resolution to punish, hath the same Effect, this most different Cause is called by the same Name. In this Allusion is Wrath ascribed to God, the most serene and dispassionate of all Beings. And hence, they who represent him among Men in authority, ought in this respect to be Godlike too.
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Magistratus non debet irasci. Judges (as Cicero most aptly speaks) ought to be Legum similes, like the Laws themselves, which are moved by no Passion, are angry with no Man,
Magistratus non debet Irascible. Judges (as Cicero most aptly speaks) ought to be Legume similes, like the Laws themselves, which Are moved by no Passion, Are angry with no Man,
So it is in the Just and Glorious Rupture that is to be made of the Bonds of Vice, whereby Men are held as Slaves under the Vsurped Power of the Devils Kingdom.
So it is in the Just and Glorious Rupture that is to be made of the Bonds of Vice, whereby Men Are held as Slaves under the Usurped Power of the Devils Kingdom.
When they meet with a Check in their way, it may occasion them to check themselves, and consider their ways. No external means do any good to the Minds of Men otherwise than as they themselves are engag'd, drawn in and made Parties, in some sense, against, but (as we are compounded, in an higher and nobler sense) for our selves.
When they meet with a Check in their Way, it may occasion them to check themselves, and Consider their ways. No external means do any good to the Minds of Men otherwise than as they themselves Are engaged, drawn in and made Parties, in Some sense, against, but (as we Are compounded, in an higher and Nobler sense) for our selves.
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and no Affliction is, for the present Joyous, but Grievous, but yields afterwards, a peaceable Fruit. When the Magistrates Power is call'd a Sword, it signifies its business is to wound ;
and no Affliction is, for the present Joyous, but Grievous, but yields afterwards, a peaceable Fruit. When the Magistrates Power is called a Sword, it signifies its business is to wound;
whom the Law of mine own Nature remonstrates against? How degenerate a thing! that have forsaken my own Noble Order of intelligent Creatures, to herd with Brutes!
whom the Law of mine own Nature remonstrates against? How degenerate a thing! that have forsaken my own Noble Order of intelligent Creatures, to heard with Brutus's!
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That have made my self unfit for humane Society, otherwise than as one that must bear a Mark, wear a disgraceful Scar from the wound of a Sword, not that of a Publick Enemy, or my own, but a Sword drawn in defence of the Sacred Rights of God, and to vindicate the Honour of Mankind!
That have made my self unfit for humane Society, otherwise than as one that must bear a Mark, wear a disgraceful Scar from the wound of a Sword, not that of a Public Enemy, or my own, but a Sword drawn in defence of the Sacred Rights of God, and to vindicate the Honour of Mankind!
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AND hereupon, if the Crime be not Capital, with the concurrent use of other appointed Means, and the Blessing of God upon all (from whence only the good Issue can be hoped for) may a vicious Person be so reclaimed,
AND hereupon, if the Crime be not Capital, with the concurrent use of other appointed Means, and the Blessing of God upon all (from whence only the good Issue can be hoped for) may a vicious Person be so reclaimed,
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our Charity will not let us doubt but there have been Instances wherein a Prison and Arraignment, and the Sentence of Death have been the blest effectual means to the Offendors, of their escaping the more terrible Sentence, and of obtaining Eternal Life.
our Charity will not let us doubt but there have been Instances wherein a Prison and Arraignment, and the Sentence of Death have been the blessed effectual means to the Offenders, of their escaping the more terrible Sentence, and of obtaining Eternal Life.
But however, tho the Ministry of Civil Justice doth often fail of its most desirable effects, as to the particular Persons that suffer it (as even the Ministration of the Gospel of Grace proves also ineffectual to many.) Yet
But however, though the Ministry of Civil justice does often fail of its most desirable effects, as to the particular Persons that suffer it (as even the Ministration of the Gospel of Grace Proves also ineffectual to many.) Yet
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This was the thing design'd by the Righteous Judge of all the Earth, when he gave so particular Directions how to punish Offendors in such and such kinds, that Others might hear and fear and do no more so wickedly.
This was the thing designed by the Righteous Judge of all the Earth, when he gave so particular Directions how to Punish Offenders in such and such Kinds, that Others might hear and Fear and do no more so wickedly.
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And when the utmost Endeavours that can be used, shall have had that Happy Success to reduce a vast number of Offenders to a Paucity, we should rejoyce to see that there needed to be but few Examples made in such kinds.
And when the utmost Endeavours that can be used, shall have had that Happy Success to reduce a vast number of Offenders to a Paucity, we should rejoice to see that there needed to be but few Examples made in such Kinds.
It so far resembles the Devil, whose Off-spring it is, that being resisted it flees. When Men find that while they dare to affront the Universal Ruler,
It so Far resembles the devil, whose Offspring it is, that being resisted it flees. When Men find that while they Dare to affront the Universal Ruler,
They will not long hold up the head, in so hopeless and deplorate a Cause, that can afford them no support, no relief to their abject sinking Spirits, in suffering for it.
They will not long hold up the head, in so hopeless and deplorate a Cause, that can afford them no support, no relief to their abject sinking Spirits, in suffering for it.
What encouraging Testimony of Conscience can they have, that not only act from No Direction of Conscience, but in Defiance of it? What God can they hope, will reward their Sufferings which they incur by highest Contempt of God?
What encouraging Testimony of Conscience can they have, that not only act from No Direction of Conscience, but in Defiance of it? What God can they hope, will reward their Sufferings which they incur by highest Contempt of God?
when their Sumptuary, and other Laws, were strictly observed, that represt undue Excesses; And when Temperance, Frugality, Industry, Justice, Fidelity, and consequently Fortitude and all other Vertues excell'd, and were conspicuous among them.
when their Sumptuary, and other Laws, were strictly observed, that repressed undue Excesses; And when Temperance, Frugality, Industry, justice, Fidis, and consequently Fortitude and all other Virtues excelled, and were conspicuous among them.
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and excellent Government we live under, neither fit to endure the Hardships, or encounter the Hazards of War, nor apply our selves to the Business, or undergo the Labours that belong to a State of Peace, and do consequently tend to infer upon us a deplorable, but unpitied Poverty ;
and excellent Government we live under, neither fit to endure the Hardships, or encounter the Hazards of War, nor apply our selves to the Business, or undergo the Labours that belong to a State of Peace, and do consequently tend to infer upon us a deplorable, but unpitied Poverty;
who have learnt nothing of Self-Government, and are at the next step of being Slaves to other Men, who have first made themselves Slaves to their own Vitious Inclinations.
who have learned nothing of Self-Government, and Are At the next step of being Slaves to other Men, who have First made themselves Slaves to their own Vicious Inclinations.
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or attend to the Glorious Gospel of the Blessed God, and so to ruine Mens hopes for the other World, and make their Case unconceivably worse, in the Judgment of the Great Day,
or attend to the Glorious Gospel of the Blessed God, and so to ruin Men's hope's for the other World, and make their Case unconceivably Worse, in the Judgement of the Great Day,
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BUT how much may a Just, Prudent, Well-tempered Vigilancy and Severity do, towards the prevention of all this? And so much the more, by how much Publick Animadversions, shall render the things Men incur Punishment for, not only in common Estimate, Vnrighteous, but Ignominious things.
BUT how much may a Just, Prudent, Well-tempered Vigilancy and Severity do, towards the prevention of all this? And so much the more, by how much Public Animadversions, shall render the things Men incur Punishment for, not only in Common Estimate, Unrighteous, but Ignominious things.
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THAT Principle of Shame in the Nature of Man, if by proper Applications it were endeavoured to be wrought upon, would contribute more to the reforming a Vitious World,
THAT Principle of Shame in the Nature of Man, if by proper Applications it were endeavoured to be wrought upon, would contribute more to the reforming a Vicious World,
Things that are thought Opprobrious, have so sensible a pungency with them, that (tho all Tempers are not herein alike) many that can feel little else, reckon a Disgrace, an unsufferable thing.
Things that Are Thought Opprobrious, have so sensible a pungency with them, that (though all Tempers Are not herein alike) many that can feel little Else, reckon a Disgrace, an unsufferable thing.
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yea to make Men asham'd of being Sober, Temperate and Regular in their Conversation, lest they should also be thought Religious, and to have any thing of the Fear of God in them,
yea to make Men ashamed of being Sobrium, Temperate and Regular in their Conversation, lest they should also be Thought Religious, and to have any thing of the fear of God in them,
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lest Mankind should utterly perish, sent Mercury to implant in them, together with Justice, Shame as the most effectual means to prevent the total Ruine of the World.
lest Mankind should utterly perish, sent Mercury to implant in them, together with justice, Shame as the most effectual means to prevent the total Ruin of the World.
And so inseparable is the connexion between being Wicked and being Miserable, that whatsoever molestation and uneasiness tends to extinguish Dispositions to Wickedness, ought to be reckoned given with very Merciful Intentions.
And so inseparable is the connexion between being Wicked and being Miserable, that whatsoever molestation and uneasiness tends to extinguish Dispositions to Wickedness, ought to be reckoned given with very Merciful Intentions.
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IT is no improbable Discourse which an Ingenious Modern Writer, hath to this purpose, (for I pretend not to give his words, not having the Book now at hand) that tho the Drowning of the World was great Severity to them who did then Inhabit it,
IT is no improbable Discourse which an Ingenious Modern Writer, hath to this purpose, (for I pretend not to give his words, not having the Book now At hand) that though the Drowning of the World was great Severity to them who did then Inhabit it,
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and that when also they should find their time by this Change of the State of the World naturally contracted within narrower limits, they would be more awakened to consider and mind any Overtures, should be, in following time, made to them in order to their attaining a better State in another World;
and that when also they should find their time by this Change of the State of the World naturally contracted within narrower Limits, they would be more awakened to Consider and mind any Overtures, should be, in following time, made to them in order to their attaining a better State in Another World;
IF God were severe with so merciful Intentions, what lies within the compass of these Ministers of his Justice, appointed for Common Good, ought certainly to be endeavoured;
IF God were severe with so merciful Intentions, what lies within the compass of these Ministers of his justice, appointed for Common Good, ought Certainly to be endeavoured;
2. THE Administration of Punitive Justice, when the Occasion requires it, tends also to the Common Good, as it may contribute towards the appeasing of God's Anger against a Sinful People,
2. THE Administration of Punitive justice, when the Occasion requires it, tends also to the Common Good, as it may contribute towards the appeasing of God's Anger against a Sinful People,
WHAT may be collected from that Noble Instance of Phinehas 's Heroical Zeal, upon which a raging Plague was stay'd, compar'd with the Effect which Ahab 's Humiliation, and Nineveh 's Repentance had in averting Temporal Judgments, would signifie not a little to this purpose.
WHAT may be collected from that Noble Instance of Phinehas is Heroical Zeal, upon which a raging Plague was stayed, compared with the Effect which Ahab is Humiliation, and Nineveh is Repentance had in averting Temporal Judgments, would signify not a little to this purpose.
For [ the Magistrate is the Minister of God for Good, to us ] is a Doctrine. And [ Let every Soul be subject or subordinate to him, accordingly ] an Exhortation which was at first propos'd,
For [ the Magistrate is the Minister of God for Good, to us ] is a Doctrine. And [ Let every Soul be Subject or subordinate to him, accordingly ] an Exhortation which was At First proposed,
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and is afterward resumed and prest, V. 5. as of absolute necessity from that Doctrine. WHEREFORE 'tis necessary that we be, or we must needs be subject.
and is afterwards resumed and pressed, V. 5. as of absolute necessity from that Doctrine. WHEREFORE it's necessary that we be, or we must needs be Subject.
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There is an NONLATINALPHABET put upon it, a cogent ineluctable Necessity, arising even from hence, viz. from this Doctrinal Assertion as it is propos'd,
There is an put upon it, a cogent ineluctable Necessity, arising even from hence, viz. from this Doctrinal Assertion as it is proposed,
What because he is the Minister of God for good, and to me, Am I therefore only not to oppose him? Can it be thought there should be such an apparatus of Argument, to draw from it so faint and dilute an Inference? Ought not every Man so far to reverence God's Authority as to endeavour it may not lose its design? And ought not every Man to co-operate to a Common Good, wherein each Man claims a part?
What Because he is the Minister of God for good, and to me, Am I Therefore only not to oppose him? Can it be Thought there should be such an apparatus of Argument, to draw from it so faint and dilute an Inference? Ought not every Man so Far to Reverence God's authority as to endeavour it may not loose its Design? And ought not every Man to cooperate to a Common Good, wherein each Man claims a part?
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For my Duty, I am to do, not only for Wrath, but for Conscience sake, which plainly respects God and his Authority and Interest, which I am to Obey and Serve. And I am to endeavour not only that he may not be a Terrour to me, as an Evil-doer,
For my Duty, I am to do, not only for Wrath, but for Conscience sake, which plainly respects God and his authority and Interest, which I am to Obey and Serve. And I am to endeavour not only that he may not be a Terror to me, as an Evildoer,
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4. SOMEWHAT positive is manifestly carried in the word NONLATINALPHABET, to subject or subordinate my self to him, under this very notion, as the Minister of God for good. Is this doing nothing?
4. SOMEWHAT positive is manifestly carried in the word, to Subject or subordinate my self to him, under this very notion, as the Minister of God for good. Is this doing nothing?
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HE is plainly said to be the Minister of God for good, under this special Notion, as he is the Administrator of Punitive Justice, viz. as he bears the Sword,
HE is plainly said to be the Minister of God for good, under this special Notion, as he is the Administrator of Punitive justice, viz. as he bears the Sword,
more than the mentioned Negatives, and yet so much, as whereby I am to take care to my uttermost, that he may do good in his Office of punishing Wickedness? So as that his doing his Duty must some way depend upon my doing mine, and be the effect of it,
more than the mentioned Negatives, and yet so much, as whereby I am to take care to my uttermost, that he may do good in his Office of punishing Wickedness? So as that his doing his Duty must Some Way depend upon my doing mine, and be the Effect of it,
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And then how narrow will his Precinct be? What Multitudes of Magistrates must there then be? And what a Monster thereupon would the Body Politick become!
And then how narrow will his Precinct be? What Multitudes of Magistrates must there then be? And what a Monster thereupon would the Body Politic become!
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BUT here if any Man ask me the Question (because what is to be done herein is to be done for Conscience sake) am I bound in Conscience to discover to a Magistrate all the Evil that I know by any Man that is justly punishable by Law?
BUT Here if any Man ask me the Question (Because what is to be done herein is to be done for Conscience sake) am I bound in Conscience to discover to a Magistrate all the Evil that I know by any Man that is justly punishable by Law?
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TO this I shall only at present say, That Cases of Conscience can only be with Judgment resolv'd in Hypothesi, and with application to this or that Person,
TO this I shall only At present say, That Cases of Conscience can only be with Judgement resolved in Hypothesis, and with application to this or that Person,
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I must have clear grounds if I will conceal such a Man's punishable Fault, upon which I may judge, that more good is likely to be done to his Soul, that the Honour of God and the Publick Good, will be more served by the Concealment, than by the Discovery, and the Government not hurt, or endangered.
I must have clear grounds if I will conceal such a Man's punishable Fault, upon which I may judge, that more good is likely to be done to his Soul, that the Honour of God and the Public Good, will be more served by the Concealment, than by the Discovery, and the Government not hurt, or endangered.
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BUT if the Crime be such as is National, and imports Contempt of God and his Laws, and in reference whereto, the Offender expresses more shame of the Punishment than of the Fault,
BUT if the Crime be such as is National, and imports Contempt of God and his Laws, and in Referente whereto, the Offender Expresses more shame of the Punishment than of the Fault,
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and I will yet, upon private Respects, to him or my self, conceal it, I shall herein while I pretend Conscience in the Case, cheat my Conscience and not satisfie it.
and I will yet, upon private Respects, to him or my self, conceal it, I shall herein while I pretend Conscience in the Case, cheat my Conscience and not satisfy it.
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Let any Man that would exempt his Conscience from any sense of Obligation to endeavour the Punishment of Offenders in the mention'd kinds, take great care he do not ground his Concealment upon other, than very peculiar grounds, or not common to him, with any other Man in a like Case.
Let any Man that would exempt his Conscience from any sense of Obligation to endeavour the Punishment of Offenders in the mentioned Kinds, take great care he do not ground his Concealment upon other, than very peculiar grounds, or not Common to him, with any other Man in a like Case.
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Is it because such a one is my Friend? Or he may bear me a Grudge? Or I may lose his Custom, & c? These are things so common, that guiding my self by such Measures, is both to overthrow Magistracy and Conscience too.
Is it Because such a one is my Friend? Or he may bear me a Grudge? Or I may loose his Custom, & c? These Are things so Common, that guiding my self by such Measures, is both to overthrow Magistracy and Conscience too.
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Is that Authority to be eluded, and made to signifie nothing? Is that Sword to be born in vain? What an awe should this lay upon our Spirits? It is therefore to be serv'd for Conscience sake, which hath principal reference to God.
Is that authority to be eluded, and made to signify nothing? Is that Sword to be born in vain? What an awe should this lay upon our Spirits? It is Therefore to be served for Conscience sake, which hath principal Referente to God.
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He is the Minister of God for good, not for hurt, or for no good. 'Tis a perverting of God's Authority, to do mischief by the pretence of it, a debasing it, to trifle with it.
He is the Minister of God for good, not for hurt, or for no good. It's a perverting of God's authority, to do mischief by the pretence of it, a debasing it, to trifle with it.
And as that celebrated Saying of St. Austin is applied by him to the former Case of a supposed Contradiction of the Proconsuls Command to the Emperor's for disobeying the Inferiour, 'tis equally applicable, as fortifying the Obligation, to obey both, when they are co-incident.
And as that celebrated Saying of Saint Austin is applied by him to the former Case of a supposed Contradiction of the Proconsuls Command to the Emperor's for disobeying the Inferior, it's equally applicable, as fortifying the Obligation, to obey both, when they Are coincident.
AND this Consideration can be insignificant with none but such as say in their Hearts, There is no God, that think this World hath no Vniversal Sovereign Ruler, or no Lord over it;
AND this Consideration can be insignificant with none but such as say in their Hearts, There is no God, that think this World hath no Universal Sovereign Ruler, or no Lord over it;
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and it might as well be supposed to have no Intelligent Maker, to have become what it is by Chance. An Imagination which the most Vicious that make any use of Thoughts, begin to be asham'd of,
and it might as well be supposed to have no Intelligent Maker, to have become what it is by Chance. an Imagination which the most Vicious that make any use of Thoughts, begin to be ashamed of,
BUT then it's strange, they should not see the Consequence from Maker to Ruler, and from God's having made this World, to its being under his present Government, and liable to his future Judgment. Or that, from any just apprehension of the Nature of God, they should not collect so much of the Nature of their own Souls, as to judge them capable of subsisting out of these Bodies,
BUT then it's strange, they should not see the Consequence from Maker to Ruler, and from God's having made this World, to its being under his present Government, and liable to his future Judgement. Or that, from any just apprehension of the Nature of God, they should not collect so much of the Nature of their own Souls, as to judge them capable of subsisting out of these Bodies,
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IF any of themselves had power enough to make such another sort of Creature, and furnish him with Faculties capable of such Acquisitions and Attainments only to fetch a few Turns in the World,
IF any of themselves had power enough to make such Another sort of Creature, and furnish him with Faculties capable of such Acquisitions and Attainments only to fetch a few Turns in the World,
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And tho they might, hereby, a while amuse the World, they would gain little Reputation of Wisdom, or Goodness above other Men, by being the Authors of so useless a Design, that would at length appear to have nothing of Design in it.
And though they might, hereby, a while amuse the World, they would gain little Reputation of Wisdom, or goodness above other Men, by being the Authors of so useless a Design, that would At length appear to have nothing of Design in it.
because 'tis to be hoped they do not use to laugh always, should be advised by a Wise and Great Man, in his Time, then to Judge of their Jest, when they have done laughing, sometime they will have done.
Because it's to be hoped they do not use to laugh always, should be advised by a Wise and Great Man, in his Time, then to Judge of their Jest, when they have done laughing, sometime they will have done.
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LET me ask, Would you not dread to be found guilty of Misprision of Treason against the Government under which we live? Why doth the Fear of the great God? And the dread of being found Accomplices against him, signifie less with us?
LET me ask, Would you not dread to be found guilty of Misprision of Treason against the Government under which we live? Why does the fear of the great God? And the dread of being found Accomplices against him, signify less with us?
AND so for the Idolater, Thou shalt bring forth that Man or Woman, and stone him — Deut. 13.13, 14. chap. 17.2, 3, 4, 5, 6. Is it that all the People were Magistrates? No,
AND so for the Idolater, Thou shalt bring forth that Man or Woman, and stone him — Deuteronomy 13.13, 14. chap. 17.2, 3, 4, 5, 6. Is it that all the People were Magistrates? No,
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] Is it enough for us not to hinder? Are we not all oblig'd in our Stations to promote our own, our Neighbours, and the Common Good? Our own, as we keep our selves from being accessaries.
] Is it enough for us not to hinder? are we not all obliged in our Stations to promote our own, our Neighbours, and the Common Good? Our own, as we keep our selves from being accessaries.
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Our Neighbours, Offending, as we contribute our Endeavour, that they may be less Wicked, and (which we should further design) that they may become good. Our unoffending Neighbours: For if grosser Wickedness rule without controul, who that are Pious, Sober, and Vertuous can long live, in Peace, by such ill Neighbours:
Our Neighbours, Offending, as we contribute our Endeavour, that they may be less Wicked, and (which we should further Design) that they may become good. Our unoffending Neighbours: For if grosser Wickedness Rule without control, who that Are Pious, Sobrium, and Virtuous can long live, in Peace, by such ill Neighbours:
We are for this directed to pray 1 Tim. 2.1, 2. For Rulers, even all that are in Authority, that we may live peaceable and quiet lives in all Godliness and Honesty.
We Are for this directed to pray 1 Tim. 2.1, 2. For Rulers, even all that Are in authority, that we may live peaceable and quiet lives in all Godliness and Honesty.
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And the Common Good is many ways to be serv'd, as hath been shewn. How laudable an Excellency among noble-minded Pagans was Love to their Country! And even In this way to serve the Common Good was reckon'd by them a Praise-worthy Thing.
And the Common Good is many ways to be served, as hath been shown. How laudable an Excellency among noble-minded Pagans was Love to their Country! And even In this Way to serve the Common Good was reckoned by them a Praiseworthy Thing.
So far were they from thinking it an Ignominious Thing, to bring Offenders to Punishment, and especially for Impieties, or whatsoever signified a Contempt of Religion.
So Far were they from thinking it an Ignominious Thing, to bring Offenders to Punishment, and especially for Impieties, or whatsoever signified a Contempt of Religion.
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Such regard they had to the Honour of their Gods, who were no Gods. Shall we reckon the True and Living God to deserve from us, less regard to his Violated Honour?
Such regard they had to the Honour of their God's, who were no God's Shall we reckon the True and Living God to deserve from us, less regard to his Violated Honour?
WE have the greatest Encouragement hereto by considering the Immediate Fountain of the Magistrates Power and Office, our Glorious and ever Blessed Redeemer and Lord, to whom all Power is given in Heaven and Earth, by whom Kings Reign, who is Head of all Things to the Church, and through whom, the Divine Goodness flows towards a lost World. This infers an Obligation upon all that bear the Christian Name, to serve the proper ends of this branch of his Power, as they have, in general, to acknowledge him for Lord and Christ.
WE have the greatest Encouragement hereto by considering the Immediate Fountain of the Magistrates Power and Office, our Glorious and ever Blessed Redeemer and Lord, to whom all Power is given in Heaven and Earth, by whom Kings Reign, who is Head of all Things to the Church, and through whom, the Divine goodness flows towards a lost World. This infers an Obligation upon all that bear the Christian Name, to serve the proper ends of this branch of his Power, as they have, in general, to acknowledge him for Lord and christ.
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THEY who, therefore, make it their Business to promote this Design do not, herein, serve the Interest of a Party, but the Interest of the Vniversal Ruler, of our Blessed Redeemer, and of Mankind.
THEY who, Therefore, make it their Business to promote this Design do not, herein, serve the Interest of a Party, but the Interest of the Universal Ruler, of our Blessed Redeemer, and of Mankind.
To differ about a Ceremony or two, or a set of words, is but a Triffle, compar'd with being agreed in absolute devotedness to God, and Christ, and in a design,
To differ about a Ceremony or two, or a Set of words, is but a Trifle, compared with being agreed in absolute devotedness to God, and christ, and in a Design,
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as far as in them lies, of doing good to all. An Agreement in Substantial Godliness and Christianity, in humility, meekness, self-denial, in singleness of heart, benignity, charity, entire love to sincere Christians, as such, in universal love to Mankind,
as Far as in them lies, of doing good to all. an Agreement in Substantial Godliness and Christianity, in humility, meekness, self-denial, in singleness of heart, benignity, charity, entire love to sincere Christians, as such, in universal love to Mankind,
and in a design of doing all the good we can in the world, notwithstanding such go under different denominations, and do differ in so Minute Things, is the most Valuable Agreement that can be among Christians.
and in a Design of doing all the good we can in the world, notwithstanding such go under different denominations, and do differ in so Minute Things, is the most Valuable Agreement that can be among Christians.
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when God 's time comes of Favouring Zion, we shall have Churches constituted by congregating what is of one kind, such as (for the main) are of one mind, spirit, character, and temper, and severing whatsoever is of a different kind, and quite alien hereto.
when God is time comes of Favouring Zion, we shall have Churches constituted by congregating what is of one kind, such as (for the main) Are of one mind, Spirit, character, and temper, and severing whatsoever is of a different kind, and quite alien hereto.
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for the doing them good. Let it be with minds, full of all Goodness, in Conformity to the Original First Good, from whom, as such, this Constitution proceeds.
for the doing them good. Let it be with minds, full of all goodness, in Conformity to the Original First Good, from whom, as such, this Constitution proceeds.
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There was a time when (at Antioch ) the Severity of the Magistrate was much regretted in the Reign of that great Prince Theodosius, and upon an ill Occasion, the Contemptuous Subversion of his Statues.
There was a time when (At Antioch) the Severity of the Magistrate was much regretted in the Reign of that great Prince Theodosius, and upon an ill Occasion, the Contemptuous Subversion of his Statues.
In one whereof he asks them, What hurt had the Terror of the Magistrate done them ? It hath Shaken off our sloth, made us more honest, diligent, industrious.
In one whereof he asks them, What hurt had the Terror of the Magistrate done them? It hath Shaken off our sloth, made us more honest, diligent, Industria.
LET me finally set before your Eyes, the Instructive Practice of that Excellent Prince Jehosaphat, in a like Case, 2 Chron. 19. when he was bringing back the People to the Lord God of their Fathers, V. 4. And had set Judges in the Land, warning them to take heed as being to Judge not for Men,
LET me finally Set before your Eyes, the Instructive Practice of that Excellent Prince Jehoshaphat, in a like Case, 2 Chronicles 19. when he was bringing back the People to the Lord God of their Father's, V. 4. And had Set Judges in the Land, warning them to take heed as being to Judge not for Men,
but Matters immediately relating to the Interest and Honour of God, for He distinguishes the Judgment of the Lord, and Controversies, V. 8. He charges all to whom he spake,
but Matters immediately relating to the Interest and Honour of God, for He Distinguishes the Judgement of the Lord, and Controversies, V. 8. He charges all to whom he spoke,
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as they were severally concerned (and they were not concerned all alike) to do their Work, V. 9. In the Fear of the Lord Faithfully, and with a perfect Heart ;
as they were severally concerned (and they were not concerned all alike) to do their Work, V. 9. In the fear of the Lord Faithfully, and with a perfect Heart;
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