Some profitable directions both for priest & people in two sermons preached before these evil times : the one to the clergy, the other to the citizens of London / by H. Hammond.
A Sermon Preached to the Clergy of the Deanery of Shorham in Kent, at the Visitation between Easter and Whitsuntide, An. Dom. 1639. held at S. Mary-Cray. 2 COR. 12. 14. For I seek not yours, but you.
A Sermon Preached to the Clergy of the Deanery of Shorham in Kenned, At the Visitation between Easter and Whitsuntide, Nias Dom. 1639. held At S. Mary-Cray. 2 COR. 12. 14. For I seek not yours, but you.
For the first, It is the word, or Motto of an Apostle, Non vestra sed vos, not yours but you, transmitted to us with his Apostleship, to be transcribed not into our rings, or seales of Orders, but our hearts, there,
For the First, It is the word, or Motto of an Apostle, Non Vestra sed vos, not yours but you, transmitted to us with his Apostleship, to be transcribed not into our rings, or Seals of Order, but our hearts, there,
And for the 2d consider but the occasion, that extorted from our humble Saint this so magnificent elogie of himself, you shall find it that which is no small part of the infelicity of his successors at this time, the contempt and vileness of his ministery, a sad, joyless subject of an Epistle, which would have been all spent in superstruction of heavenly doctrine upon that pretious foundation formerly laid, in dressing of those noble plants, that generous vine, Is. 5. that had cost him so much care to plant, but is fain to divert from that to a comfortless NONLATINALPHABET, a parenthesis of two or three chapters long, to vindicate himself from present danger of being despised, and that even by his own children whom he had begotten in the Gospel, but other pseudo's made up all of lying, and depraving, had debauch'd out of all respect to his doctrine, or estimation to his person. I should have given a S. Paul leave to have hoped for better returnes from his Corinthians, and now he finds it otherwise to have express'd that sense in a sharper strain of passion, and indignation, than Tullie could do against Antonie, when on the same exacerbation he brake out into that stout piece of eloquence, quid putem? contemptúmne me? non video quid sit in moribus aut vitâ meâ, quod despicere possit Antonius.
And for the 2d Consider but the occasion, that extorted from our humble Saint this so magnificent eulogy of himself, you shall find it that which is no small part of the infelicity of his Successors At this time, the contempt and vileness of his Ministry, a sad, joyless Subject of an Epistle, which would have been all spent in superstruction of heavenly Doctrine upon that precious Foundation formerly laid, in dressing of those noble plants, that generous vine, Is. 5. that had cost him so much care to plant, but is fain to divert from that to a comfortless, a parenthesis of two or three Chapters long, to vindicate himself from present danger of being despised, and that even by his own children whom he had begotten in the Gospel, but other pseudo's made up all of lying, and depraving, had debauched out of all respect to his Doctrine, or estimation to his person. I should have given a S. Paul leave to have hoped for better returns from his Corinthians, and now he finds it otherwise to have expressed that sense in a sharper strain of passion, and Indignation, than Tullie could do against Antonius, when on the same exacerbation he brake out into that stout piece of eloquence, quid putem? contemptúmne me? non video quid sit in moribus Or vitâ meâ, quod despicere possit Antonius.
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But there was another consideration, which as it composes our Apostles style, so it inlarges it with arguments, all that he can invent, to ingratiate himself unto them,
But there was Another consideration, which as it composes our Apostles style, so it enlarges it with Arguments, all that he can invent, to ingratiate himself unto them,
because this contempt of their Apostle was a most heynous provoking sin, and withal, that which was sure to make his Apostleship succesless among them;
Because this contempt of their Apostle was a most heinous provoking since, and withal, that which was sure to make his Apostleship successless among them;
And then though he can contemne reputation, respect, any thing that is his own, yet he cannot the quaero vos, seeking of them, that office that is instructed him by Christ, of bringing Corinthians to heaven ;
And then though he can contemn reputation, respect, any thing that is his own, yet he cannot the Quaero vos, seeking of them, that office that is instructed him by christ, of bringing Corinthians to heaven;
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Though he can absolutely expose his credit to all the Eagles and Vultures on the mountains, yet can he not so harden his bowels against his converts, their pining, gasping souls, as to see them with patience posting down this precipice ;
Though he can absolutely expose his credit to all the Eagles and Vultures on the Mountains, yet can he not so harden his bowels against his converts, their pining, gasping Souls, as to see them with patience posting down this precipice;
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And therefore in this extatick fit of love and jealousie in the beginning of c. 11. you may see him resolve to do that, that was most contrary to his disposition, boast, and vaunt, and play the foole, give them the whole tragedie of his love, what he had done, and suffered for them, by this means to raise them out of that pit, force them out of that hell, that the contempt of his ministery had almost ingulph'd them in.
And Therefore in this ecstatic fit of love and jealousy in the beginning of c. 11. you may see him resolve to do that, that was most contrary to his disposition, boast, and vaunt, and play the fool, give them the Whole tragedy of his love, what he had done, and suffered for them, by this means to raise them out of that pit, force them out of that hell, that the contempt of his Ministry had almost engulfed them in.
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And among the many topickes that he had provided to this purpose, this is one he thought most fit to insist on, his no design on any thing of theirs, but onely their soules ;
And among the many topics that he had provided to this purpose, this is one he Thought most fit to insist on, his no Design on any thing of theirs, but only their Souls;
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A flock, an army, a whole Church full of ransomed soules, fetch'd out of the Jawes of the Lion and the Beare, was the onely honourable reward for him to pitch designe on, Non quaero vestra sed vos, I seek not yours, but you.
A flock, an army, a Whole Church full of ransomed Souls, fetched out of the Jaws of the lion and the Bear, was the only honourable reward for him to pitch Design on, Non Quaero Vestra sed vos, I seek not yours, but you.
In handling which words, should I allow my self licence to observe, and mention to you the many changes that are rung upon them in the world, my Sermon would turn all into Satyre, my discourse divide it self not into so many parts, but into so many declamations, 1. Against them that are neither for the vos nor vestra, the you, nor yours. 2. Those that are for the vestra, but not vos, the yours but not you. 3. Those that are for the vos, you, but in subordination to the vestra, yours, and at last perhaps meet with an handfull of gleanings of pastors, that are either for the vestra, yours, in subordination to the vos, you, or the vos, you, but not vestra ▪ yours. Instead of this looser variety, I shall set my discourse these strict limits, which will be just the doctrine and use of this text, 1. Consider the NONLATINALPHABET, the truth of the words in S. Pauls practice. 2. The NONLATINALPHABET, the end for which they are here mentioned by him. 3. The NONLATINALPHABET how far that practice, and that end will be imitable to us, that here are now assembled, and then I shall have no more to tempt or importune your patience.
In handling which words, should I allow my self licence to observe, and mention to you the many changes that Are rung upon them in the world, my Sermon would turn all into Satire, my discourse divide it self not into so many parts, but into so many declamations, 1. Against them that Are neither for the vos nor Vestra, the you, nor yours. 2. Those that Are for the Vestra, but not vos, the yours but not you. 3. Those that Are for the vos, you, but in subordination to the Vestra, yours, and At last perhaps meet with an handful of gleanings of Pastors, that Are either for the Vestra, yours, in subordination to the vos, you, or the vos, you, but not Vestra ▪ yours. Instead of this looser variety, I shall Set my discourse these strict Limits, which will be just the Doctrine and use of this text, 1. Consider the, the truth of the words in S. Paul's practice. 2. The, the end for which they Are Here mentioned by him. 3. The how Far that practice, and that end will be imitable to us, that Here Are now assembled, and then I shall have no more to tempt or importune your patience.
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First of the first, S. Pauls practice in seeking of the vos, you. That his earnest pursuit of the good of his auditors souls, though it have one very competent testimonie from this place, v. 15. NONLATINALPHABET, most willingly will I spend and be spent for your soules,
First of the First, S. Paul's practice in seeking of the vos, you. That his earnest pursuit of the good of his Auditors Souls, though it have one very competent testimony from this place, v. 15., most willingly will I spend and be spent for your Souls,
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as this in this text, nay 'tis but a NONLATINALPHABET seek here, but you shall find it an NONLATINALPHABET contend ] in many other places ▪ all the agonistical phrases, in use among the antient Grecians, cull'd out,
as this in this text, nay it's but a seek Here, but you shall find it an contend ] in many other places ▪ all the agonistical phrases, in use among the ancient Greeks, culled out,
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and scattered among his Epistles, fetch'd from Olympus to Sion, from Athens to Jerusalem, and all little enough to express the earnest holy violence of his soul in this NONLATINALPHABET, good fight ;
and scattered among his Epistles, fetched from Olympus to Sion, from Athens to Jerusalem, and all little enough to express the earnest holy violence of his soul in this, good fight;
he calls his ministerie, running and wrestling with all the difficulties in the world, and no NONLATINALPHABET or NONLATINALPHABET price, or reward of all that industrie, and that patience, but onely the NONLATINALPHABET, you, gaining so many colonies to heaven. But then for the non vestra, not yours, his absolute disclaiming of all pay for this his service, this text and the verses about it are more punctual, than any that are to be met with;
he calls his Ministry, running and wrestling with all the difficulties in the world, and no or price, or reward of all that industry, and that patience, but only the, you, gaining so many colonies to heaven. But then for the non Vestra, not yours, his absolute disclaiming of all pay for this his service, this text and the Verses about it Are more punctual, than any that Are to be met with;
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In other places he can think fit the Souldier, i.e. minister, should not war at his own charges, that the oxes mouth should not be muzzled, and that the labourer should be thought worthy of his reward, and a double honor for some of those labourers, the NONLATINALPHABET, elder brothers portion, the privilege of primogeniture for some,
In other places he can think fit the Soldier, i.e. minister, should not war At his own charges, that the Oxes Mouth should not be muzzled, and that the labourer should be Thought worthy of his reward, and a double honour for Some of those labourers, the, elder Brother's portion, the privilege of primogeniture for Some,
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and that of maintenance too, as well as dignity. But in this chapter to these Corinthians the Apostle renounces receiving, or looking after any such revenue, or incouragement to his Apostleship ▪ what he saith here, NONLATINALPHABET, I seek not, for the present, he specifies both for time past and to come, NONLATINALPHABET, I have not, v. 13. and NONLATINALPHABET, I will not, v. 14. i.e. saith Hesychius, that best understood the Hellenists dialect, NONLATINALPHABET, it signifies to lay burthens on others,
and that of maintenance too, as well as dignity. But in this chapter to these Corinthians the Apostle renounces receiving, or looking After any such revenue, or encouragement to his Apostleship ▪ what he Says Here,, I seek not, for the present, he Specifies both for time passed and to come,, I have not, v. 13. and, I will not, v. 14. i.e. Says Hesychius, that best understood the Hellenists dialect,, it signifies to lay burdens on Others,
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and the Apostle in that very word. v. 16. NONLATINALPHABET, I have not laid weights on you, and yet farther, v. 17. NONLATINALPHABET, I have not coveted, all to this same purpose, that S. Paul, on some special considerations, would never finger one penny of the Corinthians wealth,
and the Apostle in that very word. v. 16., I have not laid weights on you, and yet farther, v. 17., I have not coveted, all to this same purpose, that S. Paul, on Some special considerations, would never finger one penny of the Corinthians wealth,
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What these means were, will not be easie to say exactly, yet I think one may collect them to be one or more of these three. 1. Labouring with his own hands, earning his maintenance on the week daies by his trade of making tents, as we read, Acts 18.3. and that particularly at Corinth. v. 1. 2dly. Receiving pensions of other Churches, which furnish'd him with a subsistence, though he had none from Corinth, and that is more than a conjecture, he mentions it himself, c. 11.8. and cals it the robbing of other Churches, taking wages of them to do you service, and perhaps, 3dly. Being releeved by some Christians, that accompanied and ministred to his necessities ;
What these means were, will not be easy to say exactly, yet I think one may collect them to be one or more of these three. 1. Labouring with his own hands, earning his maintenance on the Week days by his trade of making tents, as we read, Acts 18.3. and that particularly At Corinth. v. 1. 2dly. Receiving pensions of other Churches, which furnished him with a subsistence, though he had none from Corinth, and that is more than a conjecture, he mentions it himself, c. 11.8. and calls it the robbing of other Churches, taking wages of them to do you service, and perhaps, 3dly. Being relieved by Some Christians, that accompanied and ministered to his necessities;
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for that was the practice of other Apostles, whatever it was of S. Paul ; and that I conceive the meaning of that mistaken phrase, 1 Cor. 9.5. have we not power, NONLATINALPHABET, to carry about a beleeving or a sister woman, or matron (for so NONLATINALPHABET a brother, is every where a beleever, and NONLATINALPHABET sister is but the varying the gender, or sex) as many others did, to maintain and defray the charge of their journey, that so they might NONLATINALPHABET, v. 6. forbear working, and yet eat and drink, v. 4. not starve themselves by preaching the Gospel. Such an one was Phaebe, Rom. 16.1.
for that was the practice of other Apostles, whatever it was of S. Paul; and that I conceive the meaning of that mistaken phrase, 1 Cor. 9.5. have we not power,, to carry about a believing or a sister woman, or matron (for so a brother, is every where a believer, and sister is but the varying the gender, or sex) as many Others did, to maintain and defray the charge of their journey, that so they might, v. 6. forbear working, and yet eat and drink, v. 4. not starve themselves by preaching the Gospel. Such an one was Phoebe, Rom. 16.1.
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who therefore is called NONLATINALPHABET, a servant of the Church of Cenchrea, i.e. one that out of her wealth, NONLATINALPHABET ministred to the Apostles, and sustained them,
who Therefore is called, a servant of the Church of Cenchrea, i.e. one that out of her wealth, ministered to the Apostles, and sustained them,
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and particularly S. Paul at Corinth, as will appear, if you put together that second verse of Rom. 16. and the date or subscription in the conclusion of the Epistle. In v. 2. she is called NONLATINALPHABET, i.e. NONLATINALPHABET, entertainer and succourer of many, and of S. Paul himself, and this it seems at Corinth, for there she was with him,
and particularly S. Paul At Corinth, as will appear, if you put together that second verse of Rom. 16. and the date or subscription in the conclusion of the Epistle. In v. 2. she is called, i.e., entertainer and succourer of many, and of S. Paul himself, and this it seems At Corinth, for there she was with him,
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and from thence she went on S. Pauls errand, to carry this Epistle to the Romanes, as 'tis in the subscription. The same he affirmes distinctly of the brethren, i.e. the faithful that came from Macedonia, NONLATINALPHABET, c. 11.9. they supplied my wants. And so still the Corinthians had the Gospel for nothing ;
and from thence she went on S. Paul's errand, to carry this Epistle to the Romans, as it's in the subscription. The same he affirms distinctly of the brothers, i.e. the faithful that Come from Macedonia,, c. 11.9. they supplied my Wants. And so still the Corinthians had the Gospel for nothing;
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But you will wonder perhaps why S. Paul was so favourable to these Corinthians, so strictly and almost superstitiously careful not to be burthensome, or chargeable to them:
But you will wonder perhaps why S. Paul was so favourable to these Corinthians, so strictly and almost superstitiously careful not to be burdensome, or chargeable to them:
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The Church of Christ in other parts at that time, particularly in Jerusalem, was in some distress, and 'twas committed to S. Pauls trust to get a contribution out of all other parts for them;
The Church of christ in other parts At that time, particularly in Jerusalem, was in Some distress, and 'twas committed to S. Paul's trust to get a contribution out of all other parts for them;
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This contribution is called by an unusual phrase, NONLATINALPHABET grace, I know not how many times, in c. 8. of this Epistle, which I conceive the very word, which in Latine and English is called charity, charitas, NONLATINALPHABET (in a sense that Aristotle uses NONLATINALPHABET, Rhet. 11.7.) and as it is all one with NONLATINALPHABET, v. 4. communication, distribution, ministring to the Saints, and as in the benediction, NONLATINALPHABET grace, and NONLATINALPHABET communion, are words of the like importance. Where by the way let me put you in mind of one special part of the ministers charge, whereever he officiates by doctrine, and by cheerful example, (by preaching the duty and the benefits and setting them lively copyes of it) to raise up the charity of his people, and from that to see to the liberal provision of all that are in want in that place,
This contribution is called by an unusual phrase, grace, I know not how many times, in c. 8. of this Epistle, which I conceive the very word, which in Latin and English is called charity, charitas, (in a sense that Aristotle uses, Rhetoric 11.7.) and as it is all one with, v. 4. communication, distribution, ministering to the Saints, and as in the benediction, grace, and communion, Are words of the like importance. Where by the Way let me put you in mind of one special part of the Ministers charge, wherever he officiates by Doctrine, and by cheerful Exampl, (by preaching the duty and the benefits and setting them lively copies of it) to raise up the charity of his people, and from that to see to the liberal provision of all that Are in want in that place,
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In the primitive times the Offertorie was the constant meanes of doing this, no man of ability ever coming to the sacrament without remembring the Corban, and out of that treasury the NONLATINALPHABET or priest being inabled, NONLATINALPHABET, became the common guardian of all that were in want ;
In the primitive times the Offertory was the constant means of doing this, no man of ability ever coming to the sacrament without remembering the Corban, and out of that treasury the or priest being enabled,, became the Common guardian of all that were in want;
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The weight of which task was so great in the Apostles times, that they were fain to erect a new order in the Church, to assist them particularly in this, NONLATINALPHABET, to furnish tables, i.e. distribute maintenance out of that banke to all that were in need, Act. 6.2.
The weight of which task was so great in the Apostles times, that they were fain to erect a new order in the Church, to assist them particularly in this,, to furnish tables, i.e. distribute maintenance out of that bank to all that were in need, Act. 6.2.
I wish heartily our care and our practice may not fall too short from such a venerable example. Well, there being need, more than ordinary, at that time,
I wish heartily our care and our practice may not fallen too short from such a venerable Exampl. Well, there being need, more than ordinary, At that time,
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for our Apostle to quicken his Corinthians liberality to the poor brethren of other Churches, was the reason, I conceive, of his renouncing all part of their liberality himself, inflaming their charity by that means, shewing them first in himself a paterne and example of bounty, bestowing the diviner food of their very soules upon them,
for our Apostle to quicken his Corinthians liberality to the poor brothers of other Churches, was the reason, I conceive, of his renouncing all part of their liberality himself, Inflaming their charity by that means, showing them First in himself a pattern and Exampl of bounty, bestowing the diviner food of their very Souls upon them,
as freely as the sun extends his beames, or the stars their influence, pouring down heaven upon them in a shower, and yet to exceed the clouds in their bounty, never thinking of any means to exhale from them to his own sphaere any the least tribute out of their fatness, abundantly satisfied,
as freely as the sun extends his beams, or the Stars their influence, pouring down heaven upon them in a shower, and yet to exceed the Clouds in their bounty, never thinking of any means to exhale from them to his own sphere any the least tribute out of their fatness, abundantly satisfied,
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if those clods, that have been so inrich'd by him, will melt or swet out some of their charity to others, give poor Christians leave to be the better for their fulness. Having given you an account of the Apostles practice in this non vestra, renouncing, disclaiming any profit, or gain from his labours among the Corinthians, I proceed to enquire,
if those clods, that have been so enriched by him, will melt or sweated out Some of their charity to Others, give poor Christians leave to be the better for their fullness. Having given you an account of the Apostles practice in this non Vestra, renouncing, disclaiming any profit, or gain from his labours among the Corinthians, I proceed to inquire,
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why he boasts of it in this place, and keeps it not secret betwixt himself and God, but in several phrases mentions it over and over again, NONLATINALPHABET, I have not overcharged you, I have not burthened you, I have not coveted any thing from you, and NONLATINALPHABET, I seek not yours.
why he boasts of it in this place, and keeps it not secret betwixt himself and God, but in several phrases mentions it over and over again,, I have not overcharged you, I have not burdened you, I have not coveted any thing from you, and, I seek not yours.
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The plain truth is, the Apostle is fain to boast, to recite, and reherse his merits toward them, to demonstrate how, above what strict duty exacted, he hath obliged them,
The plain truth is, the Apostle is fain to boast, to recite, and rehearse his merits towards them, to demonstrate how, above what strict duty exacted, he hath obliged them,
He had been reproach'd by them, counted weak, a fool, in the former chapter, and by that means he is compelled thus to glory, v. 11. The thing that I would have you make matter of meditation from hence, is, the constancy of the devil, and his indefatigate perseverance in this grand NONLATINALPHABET, artifice of deceipt, in stealing away mens hearts from their Apostles and Pastors, and the mighty successfulness that this meets with, debauching whole nations and Churches at once, particularly all Corinth, (a most numerous populous city of forward Christians, and Metropolis of Achaia ) from all love, respect and estimation of their spiritual father, and that within few years after their spiritual birth, by that very Paul begotten in the Gospel.
He had been reproached by them, counted weak, a fool, in the former chapter, and by that means he is compelled thus to glory, v. 11. The thing that I would have you make matter of meditation from hence, is, the constancy of the Devil, and his indefatigate perseverance in this grand, artifice of deceit, in stealing away men's hearts from their Apostles and Pastors, and the mighty successfulness that this meets with, debauching Whole Nations and Churches At once, particularly all Corinth, (a most numerous populous City of forward Christians, and Metropolis of Achaia) from all love, respect and estimation of their spiritual father, and that within few Years After their spiritual birth, by that very Paul begotten in the Gospel.
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Thus is the present ministry of this Kingdome, that very same subordination of Bishops, Presbyters and Deacons, that so neer the Apostles, as in Ignatius time, could not be violated without profaneness, and even disclaiming of Christianity, (by him most clearly and distinctly set down almost in every of those Epistles, which Vedelius at Geneva, a severe Aristarchus, could not doubt but they were his) that ministry of ours, the very same that planted the Protestant Religion among us, watered it with their blood, (our Pauls and our Apollos 's too) to whom God by that prolifical teeming martyrdome of theirs, hath since raised up a most numerous, learned, Orthodox seed, ready, I doubt not, in defence of our Religion, to fill up the sufferings of their fathers, to dy their garments in the same winepress, to run,
Thus is the present Ministry of this Kingdom, that very same subordination of Bishops, Presbyters and Deacons, that so near the Apostles, as in Ignatius time, could not be violated without profaneness, and even disclaiming of Christianity, (by him most clearly and distinctly Set down almost in every of those Epistles, which Vedelius At Geneva, a severe Aristarchus, could not doubt but they were his) that Ministry of ours, the very same that planted the Protestant Religion among us, watered it with their blood, (our Paul's and our Apollos is too) to whom God by that prolifical teeming martyrdom of theirs, hath since raised up a most numerous, learned, Orthodox seed, ready, I doubt not, in defence of our Religion, to fill up the sufferings of their Father's, to die their garments in the same winepress, to run,
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if occasion should be, and croud into that fiery chariot, and there like the antient NONLATINALPHABET in Athenaeus, fight, and shoot out of those warme seats, NONLATINALPHABET and contend earnestly for that faith that was once delivered to the Saints in this kingdome:
if occasion should be, and crowd into that fiery chariot, and there like the ancient in Athenaeus, fight, and shoot out of those warm seats, and contend earnestly for that faith that was once Delivered to the Saints in this Kingdom:
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This so learned, puissant, Orthodox ministery of ours, yet how is it by the sonnes and daughters of their love, their sweat, their prayers, their teares, their lungs, their very bowels, sorry am I to say, by some sons of the very prophets, defamed, and vilified? I speak not this either to raise, or invenome any passion in my fellow-brethren, but, God knowes, out of two other more useful designes, 1. From the common fate of others,
This so learned, puissant, Orthodox Ministry of ours, yet how is it by the Sons and daughters of their love, their sweat, their Prayers, their tears, their lungs, their very bowels, sorry am I to say, by Some Sons of the very Prophets, defamed, and vilified? I speak not this either to raise, or invenome any passion in my Fellow brethren, but, God knows, out of two other more useful designs, 1. From the Common fate of Others,
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Think it not strange, saith the Apostle, concerning the fiery trial, this I cannot call by that title, 'tis rather the aery trial, a blast of poysonous vapour, that Satan in a kind of hypocondriacal fit hath belch'd out against the Church, yet are we to think as little strange of it;
Think it not strange, Says the Apostle, Concerning the fiery trial, this I cannot call by that title, it's rather the aery trial, a blast of poisonous vapour, that Satan in a kind of hypochondriacal fit hath belched out against the Church, yet Are we to think as little strange of it;
'Tis as familiar for that mouth of hell to breath out smoke, as fire; slanders, as slaughters against the Church; Christ was defamed for a glutton, and one that had a devil, crown'd with reproaches, as well as thornes, first wounded with the sword of the tongue, and then after with nailes and speare, made viler, then Barabbas by the peoples cry, before condemned to the cross by Pilate ;
It's as familiar for that Mouth of hell to breath out smoke, as fire; slanders, as slaughters against the Church; christ was defamed for a glutton, and one that had a Devil, crowned with Reproaches, as well as thorns, First wounded with the sword of the tongue, and then After with nails and spear, made Viler, then Barabbas by the peoples cry, before condemned to the cross by Pilate;
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And therefore, me thinks, S. Paul can write it calmely, we are become, NONLATINALPHABET as the off-scouring, and NONLATINALPHABET, 'tis a phrase of mighty intimation, like a man, that in a plague-time is chosen out, the vilest, unsavoryest in the city, carried about in the guise of nastiness, then whipt, then burnt in a ditch, or cast into the sea, every man giving him a [ NONLATINALPHABET,
And Therefore, me thinks, S. Paul can write it calmly, we Are become, as the offscouring, and, it's a phrase of mighty intimation, like a man, that in a plague-time is chosen out, the Vilest, unsavoryest in the City, carried about in the guise of nastiness, then whipped, then burned in a ditch, or cast into the sea, every man giving him a [,
combating with men, as with lions, and beares, or else NONLATINALPHABET, the stage, and scene for the whole world of fiends and men, to act their tragedies upon,
combating with men, as with Lions, and bears, or Else, the stage, and scene for the Whole world of fiends and men, to act their tragedies upon,
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Though through Alcibiades 's faction excidit, it miscarried, mist its applause once or twice, yet when men were left to their own humors, 'twas cried up extremely.
Though through Alcibiades is faction excidit, it miscarried, missed its applause once or twice, yet when men were left to their own humours, 'twas cried up extremely.
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And therefore not to think it strange, that is the first thing; Yea, and 2dly. To make it matter of rejoycing and triumphing, of a NONLATINALPHABET, Mat. 5.12. a plain shouting for joy, or, as we render it, exceeding gladness, that they are worthy of this degree of Christian preferment, to suffer shame for Christs name ;
And Therefore not to think it strange, that is the First thing; Yea, and 2dly. To make it matter of rejoicing and triumphing, of a, Mathew 5.12. a plain shouting for joy, or, as we render it, exceeding gladness, that they Are worthy of this degree of Christian preferment, to suffer shame for Christ name;
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That woe of Christs we have been generally secure, and safe from, Luk. 6.26. Woe unto you when all men speak well of you, we have had in all ages friends good store, that will not let this curse light on us;
That woe of Christ we have been generally secure, and safe from, Luk. 6.26. Woe unto you when all men speak well of you, we have had in all ages Friends good store, that will not let this curse Light on us;
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And blessed be God, if it prove NONLATINALPHABET, we of the last age peculiarly, that that great blessing is reserved for, Mat. 5.11. NONLATINALPHABET, blessed are ye when men shall revile and persecute and say every evil word against you ;
And blessed be God, if it prove, we of the last age peculiarly, that that great blessing is reserved for, Mathew 5.11., blessed Are you when men shall revile and persecute and say every evil word against you;
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The devil is most ready to do it then, being NONLATINALPHABET, accuser of the brethren, the best Christians, that he may exercise two of his attributes at once, accuser and lyer both;
The Devil is most ready to do it then, being, accuser of the brothers, the best Christians, that he may exercise two of his attributes At once, accuser and liar both;
If he do not so, I am sure twill be small matter of rejoycing to us, small comfort in suffering as a theef, saith the Apostle, though all joy in suffering as a Christian, and so small comfort in the NONLATINALPHABET being reproached unless the NONLATINALPHABET falsely ] be joyned with it;
If he do not so, I am sure 'twill be small matter of rejoicing to us, small Comfort in suffering as a thief, Says the Apostle, though all joy in suffering as a Christian, and so small Comfort in the being reproached unless the falsely ] be joined with it;
And therefore you must adde that caution to your comfort, that they be your good, at least your justifiable deeds, that be evil spoken of, or else it will not be a sic prophetas, the prophets were used like you. The Clergyman that in such a time as this,
And Therefore you must add that caution to your Comfort, that they be your good, At lest your justifiable Deeds, that be evil spoken of, or Else it will not be a sic Prophets, the Prophets were used like you. The Clergyman that in such a time as this,
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that shall with any one real crime give authority to all the false pretended ones, that are laid to the charge of our calling, that by drunkenness or incontinence, by luxury or sloth, by covetousness or griping, by insolence or pride, by oaths or uncomely jesting, by contention or intemperate language, by repaying evil for evil, or rayling for defamations, shall exasperate this raging humour,
that shall with any one real crime give Authority to all the false pretended ones, that Are laid to the charge of our calling, that by Drunkenness or incontinence, by luxury or sloth, by covetousness or gripping, by insolence or pride, by Oaths or uncomely jesting, by contention or intemperate language, by repaying evil for evil, or railing for defamations, shall exasperate this raging humour,
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and give it true nourishment to feed on, what doth he but turn broiler and boutefeu, make new libels against the Church, and by that means perswade credulous, seducible spectators, that all are true, that have been made already;
and give it true nourishment to feed on, what does he but turn broiler and boutefeu, make new libels against the Church, and by that means persuade credulous, seducible spectators, that all Are true, that have been made already;
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I know not what climax or aggravation of woes is heavy enough for that man, all the lamentations and NONLATINALPHABET in the Bible, Alas my brother ] will not reach unto it, that of the milstone about the neck, or the Melius si nunquam nasceretur, it had been better if he had never been born ] are the fittest expressions for him.
I know not what Climax or aggravation of woes is heavy enough for that man, all the lamentations and in the bible, Alas my brother ] will not reach unto it, that of the millstone about the neck, or the Better si Never nasceretur, it had been better if he had never been born ] Are the Fittest expressions for him.
O let not us bring our evil to remembrance, by acting them over afresh, but think it most abundantly sufficient, that we have already thus contributed to the defaming of our calling ;
Oh let not us bring our evil to remembrance, by acting them over afresh, but think it most abundantly sufficient, that we have already thus contributed to the defaming of our calling;
He that hath done so formerly, that by the guilt of any one scandalous sin (and it need not be of the first magnitude, to deserve that title in a Minister ) hath contributed ought to the vilifying of the whole Order, 'tis now time for him to see what he hath done, been a troubler of Israel, set the whole kingdome in an animosity against the Clergy, and when will he be able to weep enough in secret, to wash out this stain, incorporate into the very woofe of our robe? I shall no farther aggravate the sin upon him,
He that hath done so formerly, that by the guilt of any one scandalous since (and it need not be of the First magnitude, to deserve that title in a Minister) hath contributed ought to the vilifying of the Whole Order, it's now time for him to see what he hath done, been a troubler of Israel, Set the Whole Kingdom in an animosity against the Clergy, and when will he be able to weep enough in secret, to wash out this stain, incorporate into the very woof of our robe? I shall no farther aggravate the since upon him,
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than to prepare him to seek out for some remedie, and to that end to bear me company to my last particular, how far we are concerned in the transcribing S. Pauls pattern,
than to prepare him to seek out for Some remedy, and to that end to bear me company to my last particular, how Far we Are concerned in the transcribing S. Paul's pattern,
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This practice consists of two parts, a positive, and a negative. The positive part of this practice, the NONLATINALPHABET, but you ] hath no case of scruple or difficulty in it;
This practice consists of two parts, a positive, and a negative. The positive part of this practice, the, but you ] hath no case of scruple or difficulty in it;
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so here, by way of exchange or quittance on the other side, you, i.e. your souls, according to that of Pythagoras of old, NONLATINALPHABET, thy soul is thou ;
so Here, by Way of exchange or quittance on the other side, you, i.e. your Souls, according to that of Pythagoras of old,, thy soul is thou;
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And then adde the NONLATINALPHABET I seek ] to it, and it gives you the uncontradicted duty of a Minister, to be a seeker of souls, the spiritual Nimrod, the hunter before the Lord, hunter of men, hunter of souls, and that indeed as wild, and untameable, subtle a game, as any wilderness can yeeld,
And then add the I seek ] to it, and it gives you the uncontradicted duty of a Minister, to be a seeker of Souls, the spiritual Nimrod, the hunter before the Lord, hunter of men, hunter of Souls, and that indeed as wild, and untameable, subtle a game, as any Wilderness can yield,
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so unwilling to come into our toyles, so wise in their generation to escape our snares, so cunning to delude all our stratagems of bringing them to heaven, that a man may commonly labour a whole night and catch nothing.
so unwilling to come into our toils, so wise in their generation to escape our snares, so cunning to delude all our stratagems of bringing them to heaven, that a man may commonly labour a Whole night and catch nothing.
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A piece of wisdome 'tis, not suddenly learn'd, a game, wherein all the wisdome of the world, the NONLATINALPHABET, the prudence of the flesh, and the cunning of hell are all combin'd in the party against us,
A piece of Wisdom it's, not suddenly learned, a game, wherein all the Wisdom of the world, the, the prudence of the Flesh, and the cunning of hell Are all combined in the party against us,
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and the game must be very carefully play'd, and dexterously managed on our side, if we think ever to win it out of their hands. The manner of pastors, as of shepherds among us, is much changed from what it was in the Eastern parts of the world, in Greece and in Jurie ;
and the game must be very carefully played, and dexterously managed on our side, if we think ever to win it out of their hands. The manner of Pastors, as of shepherd's among us, is much changed from what it was in the Eastern parts of the world, in Greece and in Jury;
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The sheep were then a hearing, and a discernig sort of creatures, could hear the shepherd, and know his voice from all others, and when the theef and robber came, the sheep did not hear them, Joh. 10.8. but now 'tis quite contrary, either not hearing at all;
The sheep were then a hearing, and a discernig sort of creatures, could hear the shepherd, and know his voice from all Others, and when the thief and robber Come, the sheep did not hear them, John 10.8. but now it's quite contrary, either not hearing At all;
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profaneness and dissoluteness hath possess'd our soules with the NONLATINALPHABET, spirit of slumber, torpor, absolute deafness, that all our hearing of Sermons is but a slumber of such a continuance,
profaneness and dissoluteness hath possessed our Souls with the, Spirit of slumber, torpor, absolute deafness, that all our hearing of Sermons is but a slumber of such a Continuance,
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or else having no eares for any but the theef and robber, if any come on that errand, to rob us of our charity, of our obedience, of our meek and quiet spirits, and infuse calumnies, animosities, railings, qualities that ipso facto work metamorphoses in us, change sheep into wolves, his voice shall be heard, and admired, and deified, like Herods, the voice of God and not of man, though nothing be so contrary to God or godlyness, as that voice.
or Else having no ears for any but the thief and robber, if any come on that errand, to rob us of our charity, of our Obedience, of our meek and quiet spirits, and infuse calumnies, animosities, railings, qualities that ipso facto work metamorphoses in us, change sheep into wolves, his voice shall be herd, and admired, and deified, like Herods, the voice of God and not of man, though nothing be so contrary to God or godliness, as that voice.
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All our paines and industry, diligence and sagacity are little enough, to bring men into the true way to heaven, so many by-wayes on every side inviting, and flattering us out of it,
All our pains and industry, diligence and sagacity Are little enough, to bring men into the true Way to heaven, so many byways on every side inviting, and flattering us out of it,
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so much good company perswading, nay so many false leaders directing us into error, that a Minister had need fasten himself into the ground (like a Mercuries post in this division of waies ) and never leave hollowing, and calling and disabusing of passengers with a — This is the way, walk in it ;
so much good company persuading, nay so many false leaders directing us into error, that a Minister had need fasten himself into the ground (like a Mercuries post in this division of ways) and never leave hollowing, and calling and disabusing of passengers with a — This is the Way, walk in it;
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Peace and holyness, two such strangers, such prodigies in the world, (having taken their leaves so solemnely with Astrea for heaven) that unless they be followed with a NONLATINALPHABET full speed, as in an hue and cry, there is small hope of overtaking or bringing them back again to the earth, And yet without them, heaven must be fain to turn an unhabitable part of the world, pars globi incognita, as empty of Saints, as it is full of glory, without them Nemo Deum, no man shall see God.
Peace and holiness, two such Strangers, such prodigies in the world, (having taken their leaves so solemnly with Astrea for heaven) that unless they be followed with a full speed, as in an hue and cry, there is small hope of overtaking or bringing them back again to the earth, And yet without them, heaven must be fain to turn an unhabitable part of the world, pars globi incognita, as empty of Saints, as it is full of glory, without them Nemo God, no man shall see God.
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Could I imagine it possible for me to be instrumental to you in this work, to advise or direct you in this course, this method of seeking your peoples souls, so that God might one day find them in this temper, in pace & Sanctitate, in peace and holyness, I should put off all the reverence, that I bear to this assembly, all consideration of the business of this day,
Could I imagine it possible for me to be instrumental to you in this work, to Advice or Direct you in this course, this method of seeking your peoples Souls, so that God might one day find them in this temper, in pace & Sanctitude, in peace and holiness, I should put off all the Reverence, that I bear to this assembly, all consideration of the business of this day,
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and venture to be unseasonable that I might be useful to you in this point; But I know there be no general rules, that can promise themselves such a successefulness ;
and venture to be unseasonable that I might be useful to you in this point; But I know there be no general rules, that can promise themselves such a successefulness;
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the variety of tempers must have different accommodations, and well if after using of all means, we can be able to save any. The way most probable in my conceipt is the bringing men acquainted with the difference betwixt the first and second Covenant ;
the variety of tempers must have different accommodations, and well if After using of all means, we can be able to save any. The Way most probable in my conceit is the bringing men acquainted with the difference betwixt the First and second Covenant;
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then pitching on the second, as that that belongs to us Christians, to shew them the condition of this covenant in the gross, the NONLATINALPHABET, law of faith, made up of commands as well as promises all the Gospel-precepts that joyne together to complete that Codex, that law of Repentance, self-denyall, Charity, the New creature, which S. Paul interprets NONLATINALPHABET, Faith consummate by love, or,
then pitching on the second, as that that belongs to us Christians, to show them the condition of this Covenant in the gross, the, law of faith, made up of commands as well as promises all the Gospel-precepts that join together to complete that Codex, that law of Repentance, self-denial, Charity, the New creature, which S. Paul interprets, Faith consummate by love, or,
were men but possess'd that those duties there mentioned, with the ego autem, but I say to you ] were duties indeed not onely phrases, and formes of speech, that they are not onely by grace made possible to a Christian (an easie yoke, light burthen, and a command nigh unto thee, Rom. 10.8. i.e. NONLATINALPHABET, as the 72. render that place of Deuteron. from whence 'tis cited) but also most indispensibly necessary, without which nemo Deum, none shall see God, Gods oath being gone out against all others, with a nunquam introibunt, they shall never enter into his rest.
were men but possessed that those duties there mentioned, with the ego autem, but I say to you ] were duties indeed not only phrases, and forms of speech, that they Are not only by grace made possible to a Christian (an easy yoke, Light burden, and a command High unto thee, Rom. 10.8. i.e., as the 72. render that place of Deuteron. from whence it's cited) but also most Indispensibly necessary, without which nemo God, none shall see God, God's oath being gone out against all Others, with a Never introibunt, they shall never enter into his rest.
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and so the world of Christians be once more divided, as Epiphanius saith it was in the first ages, not into Orthodox and heretical (for those are titles, that every man will applie as he lists, the one to himself and his adherents, the other to all others that he disphansies: ) nor again into spiritual and carnal, (for those were abused too in Tertullians time,
and so the world of Christians be once more divided, as Epiphanius Says it was in the First ages, not into Orthodox and heretical (for those Are titles, that every man will apply as he lists, the one to himself and his adherents, the other to all Others that he disphansies:) nor again into spiritual and carnal, (for those were abused too in Tertullia's time,
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as soon as ever he turned Montanist, then strait nos spirituales, we spiritual, and all others animales psychici, meer animal men ) but into NONLATINALPHABET, godly and ungodly livers, and so impiety, injustice, and uncharitableness be the grand heresies, to be anathematized, and peace and holyness the most Orthodox Christian tenets in our Religion. But then for the atchieving this aime, let me tell you, that men must have more than Sermons to lead them, the visible preachings of your lives must NONLATINALPHABET cooperate, and joyne in the work of drawing sinners to God, or else 'twill hardly prove successeful: you know the story in Gellius, when that excellent counsel was given at Lacedemon by one that was vitâ defamatissimus, infamous for a very ill life, they were to take the counsel out of his mouth, and appoint a good man to deliver it,
as soon as ever he turned Montanist, then strait nos spirituales, we spiritual, and all Others animales Psychics, mere animal men) but into, godly and ungodly livers, and so impiety, injustice, and uncharitableness be the grand heresies, to be anathematized, and peace and holiness the most Orthodox Christian tenets in our Religion. But then for the achieving this aim, let me tell you, that men must have more than Sermons to led them, the visible preachings of your lives must cooperate, and join in the work of drawing Sinners to God, or Else it'll hardly prove successful: you know the story in Gellius, when that excellent counsel was given At Lacedaemon by one that was vitâ defamatissimus, infamous for a very ill life, they were to take the counsel out of his Mouth, and appoint a good man to deliver it,
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though a worse Orator, Lib. 18.3. Two things the Gospel was first planted by, teaching, and miracles, and those miracles in Scripture phrase are called workes, and mighty workes ;
though a Worse Orator, Lib. 18.3. Two things the Gospel was First planted by, teaching, and Miracles, and those Miracles in Scripture phrase Are called works, and mighty works;
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Now though the miracles be outdated, yet the NONLATINALPHABET workes, in the other sense must never be antiquated, 'tis they that the NONLATINALPHABET power belongs to, the efficacy, and force and mightyness of our preaching, which if it be not added to our Sermons, our threats will be taken for Mormo's, our promises for delusions, our exhortations out of Scripture for acts of tyranny and oppression, laying those burthens on other mens shoulders, which we will not touch with our own fingers ;
Now though the Miracles be outdated, yet the works, in the other sense must never be antiquated, it's they that the power belongs to, the efficacy, and force and mightyness of our preaching, which if it be not added to our Sermons, our Treats will be taken for Mormo's, our promises for delusions, our exhortations out of Scripture for acts of tyranny and oppression, laying those burdens on other men's shoulders, which we will not touch with our own fingers;
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But if our lives beare witness to our doctrine, by letting them see us write those copies with our own hands, which we require them to transcribe, then as Polybius saith of Philopoemen, that good Orator, and good man, (and the goodness of the man was the special peece of his oratory) NONLATINALPHABET, we shall not onely perswade but inforce our auditors ;
But if our lives bear witness to our Doctrine, by letting them see us write those copies with our own hands, which we require them to transcribe, then as Polybius Says of Philopoemen, that good Orator, and good man, (and the Goodness of the man was the special piece of his oratory), we shall not only persuade but enforce our Auditors;
This is the onely honest way of insinuating our selves into our peoples affections, by letting them see how hearty our exhortations are, by our zeale to observing them our selves, by shewing what miracles of reformation the Gospel is able to work on them;
This is the only honest Way of insinuating our selves into our peoples affections, by letting them see how hearty our exhortations Are, by our zeal to observing them our selves, by showing what Miracles of Reformation the Gospel is able to work on them;
And if this positive part of S. Pauls practice be perfectly con'd, the negative will follow, the non vestra not yours. ] He that heartily and affectionately se•ks the souls of his auditors, will never pitch design on any thing else, that is theirs, the crown that belongs to him that converteth many to righteousness, is too rich to receive luster or commendation from any inferior accession,
And if this positive part of S. Paul's practice be perfectly coned, the negative will follow, the non Vestra not yours. ] He that heartily and affectionately se•ks the Souls of his Auditors, will never pitch Design on any thing Else, that is theirs, the crown that belongs to him that Converts many to righteousness, is too rich to receive luster or commendation from any inferior accession,
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He that hath any consideration of the vestra, yours ] in this work of a Pastor, is the NONLATINALPHABET, the mercenary hireling, that Christ so prejudiceth with the NONLATINALPHABET and NONLATINALPHABET, he flyes, and he cares not for the sheep, from no other topick of proofe,
He that hath any consideration of the Vestra, yours ] in this work of a Pastor, is the, the mercenary hireling, that christ so prejudiceth with the and, he flies, and he Cares not for the sheep, from no other topic of proof,
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And of what ill consequence 'twas foreseen this would be in the Church, you may conjecture by that one act of the administration of Gods providence in this behalf, constantly observable through all ages.
And of what ill consequence 'twas foreseen this would be in the Church, you may conjecture by that one act of the administration of God's providence in this behalf, constantly observable through all ages.
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That no Minister of Gods might be forc'd to such viler submissions, driven out of that Apostolical, generous ingenuity (Freely have you received, freely give,) into Gehezi's meanness,
That no Minister of God's might be forced to such Viler submissions, driven out of that Apostolical, generous ingenuity (Freely have you received, freely give,) into Gehazi's meanness,
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Among that people where he himself so immediately presided, that, saith Josephus, it could not be called by the style of any other nation, monarchie, aristocracy, but NONLATINALPHABET,
Among that people where he himself so immediately presided, that, Says Josephus, it could not be called by the style of any other Nation, monarchy, aristocracy, but,
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there the Levites, without any of their own arts or pursuits, were much the richest Tribe of the twelve, lost nothing by having no portion among their brethren ;
there the Levites, without any of their own arts or pursuits, were much the Richest Tribe of the twelve, lost nothing by having no portion among their brothers;
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Not to mention their parts in sacrifices and offerings, and their fourty eight cities with suburbs, made over to them, Num. 35. the Lords being their inheritance, i.e. the instating the tithes upon them, was demonstratively as large a revenue to them,
Not to mention their parts in Sacrifices and offerings, and their fourty eight cities with suburbs, made over to them, Num. 35. the lords being their inheritance, i.e. the instating the Tithes upon them, was demonstratively as large a revenue to them,
yea and larger too, as much as the twelve tenth parts which they received, exceeded the nine, that remained to each Tribe after the decimation, i.e. by one third part of what was left to any Tribe. And among Christians in the infancy of the Church, before the ministery was indowed with any certain portion, yet sure the NONLATINALPHABET, the Christians selling their lands, and bringing the price of them to the Apostles feet, though not for them to inclose, yet for them to partake of,
yea and larger too, as much as the twelve tenth parts which they received, exceeded the nine, that remained to each Tribe After the decimation, i.e. by one third part of what was left to any Tribe. And among Christians in the infancy of the Church, before the Ministry was endowed with any certain portion, yet sure the, the Christians selling their Lands, and bringing the price of them to the Apostles feet, though not for them to enclose, yet for them to partake of,
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as well as to distribute, kept them from any necessity of the quaero vestra, seeking that which was other mens. Nay where that provision was not to be expected,
as well as to distribute, kept them from any necessity of the Quaero Vestra, seeking that which was other men's. Nay where that provision was not to be expected,
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and under those two phrases, the quaero vestra, the making any gain by the Gospel, the staff in that place was according to the custome of the Jewes, baculus paupertatis, the staff of poverty, which Jacob intimates,
and under those two phrases, the Quaero Vestra, the making any gain by the Gospel, the staff in that place was according to the custom of the Jews, Baculus paupertatis, the staff of poverty, which Jacob intimates,
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when he saith, with my staff I went over Jordan, i.e. in another phrase, a poor Syrian ready to perish, particularly NONLATINALPHABET NONLATINALPHABET the sign of a Mendicant, (which the Germans call at this day, baetell stab, from the Greek NONLATINALPHABET, this begging or craving staff ) and this, with the scrip, was forbidden the Apostles in S. Matthew, though in Markes relation, another kind of staff, the staff for travaile be permitted them;
when he Says, with my staff I went over Jordan, i.e. in Another phrase, a poor Syrian ready to perish, particularly the Signen of a Mendicant, (which the Germanes call At this day, baetell stab, from the Greek, this begging or craving staff) and this, with the scrip, was forbidden the Apostles in S. Matthew, though in Marks Relation, Another kind of staff, the staff for travail be permitted them;
To shew Gods absolute dislike of the quaero vestra ] in Apostles, even before any certain provision was made for their maintenance, God, that feeds the young ravens, sustains the destitute (and beleeve it, his Exchequer is no contemptible banke, his table in the wilderness is served with quailes and manna ) undertaking to provide for them sufficiently by some other means;
To show God's absolute dislike of the Quaero Vestra ] in Apostles, even before any certain provision was made for their maintenance, God, that feeds the young Ravens, sustains the destitute (and believe it, his Exchequer is no contemptible bank, his table in the Wilderness is served with quails and manna) undertaking to provide for them sufficiently by Some other means;
And since by that same providence the Church is now indowed again in most parts of Christendome, and Gods severe denunciations against sacrilege set as an hedge of thornes about Levi 's portion, sure to prick, and fester, and rankle in his flesh, that shall dare to breake in upon it, what is this but still a continued expression of Gods dislike of the quaero vestra, who hath therefore made over his own portion on us, that therewith we might be contented, and provided for, without the NONLATINALPHABET, v. 17. without letting loose our hands, or our appetites on other mens possessions? You see then, by the way, the error of those, that from this practice of the Apostle are ready to prescribe us absolute poverty, that will have all the lawfull proper revenues of the Church prohibited, under the vestra, and then claiming of tithes or any other Ecclesiastick indowment shall get under that style, and the Apostles non quaero ] urged for a president against us;
And since by that same providence the Church is now endowed again in most parts of Christendom, and God's severe denunciations against sacrilege Set as an hedge of thorns about Levi is portion, sure to prick, and fester, and rankle in his Flesh, that shall Dare to break in upon it, what is this but still a continued expression of God's dislike of the Quaero Vestra, who hath Therefore made over his own portion on us, that therewith we might be contented, and provided for, without the, v. 17. without letting lose our hands, or our appetites on other men's possessions? You see then, by the Way, the error of those, that from this practice of the Apostle Are ready to prescribe us absolute poverty, that will have all the lawful proper revenues of the Church prohibited, under the Vestra, and then claiming of Tithes or any other Ecclesiastic endowment shall get under that style, and the Apostles non Quaero ] urged for a president against us;
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with how little law, or logick you will perceive, when you remember, that the tith, or what else is consecrated, is by the very lawes of this kingdome (to derive the pedegree no farther) as much the Ministers own, held by the same tenure of Donation first, then of Parliamentary confirmation, that any mans inheritance descends unto him,
with how little law, or logic you will perceive, when you Remember, that the tith, or what Else is consecrated, is by the very laws of this Kingdom (to derive the pedigree no farther) as much the Ministers own, held by the same tenure of Donation First, then of Parliamentary confirmation, that any men inheritance descends unto him,
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and therefore to demand them, is no more a quaero vestra, than to demand a rent of a tenant, in a word, a direct mea, not vestra, a right, and not a gratuity. Nay the learned Jewes have gone farther ( R. Bechai on Deut. 14.) that if the tith be not paid, the whole heap becomes Gods portion, and cite it as a speech of Gods, that if thou pay the tithe it is thy corn,
and Therefore to demand them, is no more a Quaero Vestra, than to demand a rend of a tenant, in a word, a Direct mea, not Vestra, a right, and not a gratuity. Nay the learned Jews have gone farther (R. Bechai on Deuteronomy 14.) that if the tith be not paid, the Whole heap becomes God's portion, and Cite it as a speech of God's, that if thou pay the tithe it is thy corn,
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if not, it is Gods corn, and therefore, saith he, it is said, Hos. 11.9. therefore I will return and take away my corn in the time thereof, and my wine in the season thereof ;
if not, it is God's corn, and Therefore, Says he, it is said, Hos. 11.9. Therefore I will return and take away my corn in the time thereof, and my wine in the season thereof;
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like that land that is held in capite, with a rent reserved, the non-payment of the rent, or homage, is the forfeiting of the tenure. But I desire not to follow this Jew in his meditation, but rather to come home to our selves, and not onely to interdict our selves, the quaero vestra, but even regulate us in the quaero nostra, purge out of this assembly whatever may savour of the Jew, all griping, or rigor, or sowreness, or summum jus, even in the quaero nostra, seeking that that is our own.
like that land that is held in capite, with a rend reserved, the nonpayment of the rend, or homage, is the forfeiting of the tenure. But I desire not to follow this Jew in his meditation, but rather to come home to our selves, and not only to interdict our selves, the Quaero Vestra, but even regulate us in the Quaero nostra, purge out of this assembly whatever may savour of the Jew, all gripping, or rigor, or sourness, or summum jus, even in the Quaero nostra, seeking that that is our own.
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To this purpose in the first place not to seek all that is our own ; Though 'twere not a fault in the Lay-Pharisee, Mat. 23.23. NONLATINALPHABET, to pay tithe of cumin, and the smallest herbe, yet perhaps it may be in the Priest to require it;
To this purpose in the First place not to seek all that is our own; Though 'twere not a fault in the Lay-Pharisee, Mathew 23.23., to pay tithe of cumin, and the Smallest herb, yet perhaps it may be in the Priest to require it;
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A fault not of injustice, or the quaero vestra, but of sordidness, and meaneness in the quaero mea: Aristotle I am sure would condemne it under that style of NONLATINALPHABET, too much pooreness and tenuity of mind, NONLATINALPHABET, though not in desiring other mens, the quaero vestra in the text, yet in want, or defect of that liberality, ingenuity, that is required of the moral man, which he there specifies by the NONLATINALPHABET, exactness even to the partition of a Cumin seed, a fault,
A fault not of injustice, or the Quaero Vestra, but of sordidness, and meaneness in the Quaero mea: Aristotle I am sure would condemn it under that style of, too much pooreness and tenuity of mind,, though not in desiring other men's, the Quaero Vestra in the text, yet in want, or defect of that liberality, ingenuity, that is required of the moral man, which he there Specifies by the, exactness even to the partition of a Cumin seed, a fault,
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if observable in a heathen, then sure censurable in a Christian, and in a Minister vile, and scandalous. When this is resolved against in the first place,
if observable in a heathen, then sure censurable in a Christian, and in a Minister vile, and scandalous. When this is resolved against in the First place,
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The next thing I must require of you in the quaero mea, is a general unconcernedness in the things of this world, using the world as if we used it not, possessing the wealth we have,
The next thing I must require of you in the Quaero mea, is a general unconcernedness in the things of this world, using the world as if we used it not, possessing the wealth we have,
as to receive it at his gift, powring it out upon every his intimation, seeking, and projecting for advantages to be the better for this false Mammon, by being rich in good works, and when we see it a parting from us of its own accord, taking a cheerful unconcerned leave of it, retaining so much of the Sceptick, as the NONLATINALPHABET amounts to,
as to receive it At his gift, Pouring it out upon every his intimation, seeking, and projecting for advantages to be the better for this false Mammon, by being rich in good works, and when we see it a parting from us of its own accord, taking a cheerful unconcerned leave of it, retaining so much of the Sceptic, as the amounts to,
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an untroubledness with these inferior events, and of the Stoick, or wise man in Antoninus, as NONLATINALPHABET, to act no passionate, lugubrious, tragical part, whatever secular provocation cross us on the stage. Then 3dly,
an untroubledness with these inferior events, and of the Stoic, or wise man in Antoninus, as, to act no passionate, lugubrious, tragical part, whatever secular provocation cross us on the stage. Then 3dly,
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An entire contentedness with our lot, that duty of the last commandment, which is absolutely required to the non quaero vestra, or as our Apostle interprets himself, the NONLATINALPHABET, not,
an entire contentedness with our lot, that duty of the last Commandment, which is absolutely required to the non Quaero Vestra, or as our Apostle interprets himself, the, not,
as we render it, not making a gain, but not desiring, coveting any thing that is anothers. To this purpose excellently Epictetus of old, that he that tasts, and carves to himself of those dishes onely, that are set before him, reaches not after those that are out of his distance, NONLATINALPHABET, is fit for a guest at Gods table, which you may make,
as we render it, not making a gain, but not desiring, coveting any thing that is another's. To this purpose excellently Epictetus of old, that he that tastes, and carves to himself of those Dishes only, that Are Set before him, reaches not After those that Are out of his distance,, is fit for a guest At God's table, which you may make,
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Did I not fear that this were a duty of too great perfection for some of my auditors, an unusquisque non potest capere, every one cannot receive it, I should go on with that divine Philosopher, that he that abstains from that which is set before him, contemnes that riches, that comes knocking at his dore, NONLATINALPHABET, is not onely a guest at his board,
Did I not Fear that this were a duty of too great perfection for Some of my Auditors, an unusquisque non potest capere, every one cannot receive it, I should go on with that divine Philosopher, that he that abstains from that which is Set before him, contemnes that riches, that comes knocking At his door,, is not only a guest At his board,
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except you will thus bless me ) the lowest degree, that can be reconcileable or competible with an Apostle, is the not suffering your quaero vestra, your hope, or designe, of secular advantages, gaining of gratuities, gaining of applause, to have any the least influence on your preaching, to intermixe never so little in your seeking of souls ;
except you will thus bless me) the lowest degree, that can be reconcilable or competible with an Apostle, is the not suffering your Quaero Vestra, your hope, or Design, of secular advantages, gaining of Gratuities, gaining of applause, to have any the least influence on your preaching, to intermix never so little in your seeking of Souls;
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This is the NONLATINALPHABET, dashing, or imbasing the word of God, corrupting it with our unworthy mixtures, making it instrumental to our gain, or popularity, the meanest office, the vilest submission in the world.
This is the, dashing, or embasing the word of God, corrupting it with our unworthy mixtures, making it instrumental to our gain, or popularity, the Meanest office, the Vilest submission in the world.
I remember a note of Procopius on 2 Kings, that Elisha sending his servant to cure the Shunamites child, forbids him to pass any complement with any by the way ;
I Remember a note of Procopius on 2 Kings, that Elisha sending his servant to cure the Shunamites child, forbids him to pass any compliment with any by the Way;
and the Minister that is given to it, will hardly ever work wonders in the curing, or recovering of souls. But that servant you know had another fault, NONLATINALPHABET, desire of money is NONLATINALPHABET, the mother-city whence all wickedness comes forth, said Bion of old,
and the Minister that is given to it, will hardly ever work wonders in the curing, or recovering of Souls. But that servant you know had Another fault,, desire of money is, the Mother-city whence all wickedness comes forth, said Bion of old,
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and 'tis strange to see how truely those wise men were called vates, what Prophets they were, what direct Satyres those words of theirs are against the times we live in;
and it's strange to see how truly those wise men were called vates, what prophets they were, what Direct Satires those words of theirs Are against the times we live in;
Our NONLATINALPHABET and NONLATINALPHABET, covetousnes• and popularity, are the elements of all the ruine, the seeds of all the desolation that is threatned against this Church, some of us by the notorious scandalous guilt of those two crimes, tempting rash, uncharitable spectators to resolve that those sins are the formalis ratio of a Clergy man, accidents of the essence, and inseparable from the order (and 'tis not the illogicalness of the inference, that will excuse them, that have joyned with Satan in temptation to make that conclusion, nor deliver us from the destruction that followes it.
Our and, covetousnes• and popularity, Are the elements of all the ruin, the seeds of all the desolation that is threatened against this Church, Some of us by the notorious scandalous guilt of those two crimes, tempting rash, uncharitable spectators to resolve that those Sins Are the Formalis ratio of a Clergy man, accidents of the essence, and inseparable from the order (and it's not the illogicalness of the Inference, that will excuse them, that have joined with Satan in temptation to make that conclusion, nor deliver us from the destruction that follows it.
Others of us on the contrary side, but from the same principles, decrying all due either of maintenance, or respect to the Clergy, devesting themselves of all,
Others of us on the contrary side, but from the same principles, decrying all due either of maintenance, or respect to the Clergy, divesting themselves of all,
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but contempt and drudgery, hoping (we have just reason to suspect) by flying both to be courted by them both, to have them more sure at the rebound, than they can at the fall, to run from them here most violently, that they may have them alone to themselves when they meet at the Antipodes. What imprudent bargaines such men are likely to make,
but contempt and drudgery, hoping (we have just reason to suspect) by flying both to be courted by them both, to have them more sure At the rebound, than they can At the fallen, to run from them Here most violently, that they may have them alone to themselves when they meet At the Antipodes. What imprudent bargains such men Are likely to make,
some revenue of our own, to keep us from the quaero vestra, and some authority of our own, to inable us for the quaero vos, somewhat of either from the character of our office, that we be not tempted to seek either by unlawful means to purchase the vestra, by the sale of vos, to acquire the favour of our auditors by the exposing of their souls. Think but how probable a fear this may be,
Some revenue of our own, to keep us from the Quaero Vestra, and Some Authority of our own, to inable us for the Quaero vos, somewhat of either from the character of our office, that we be not tempted to seek either by unlawful means to purchase the Vestra, by the sale of vos, to acquire the favour of our Auditors by the exposing of their Souls. Think but how probable a Fear this may be,
yea, and to mulct the Chirurgion, if he be too rough, when he that hath somewhat to mend, hath also somewhat to give, a commutation to escape his penance, whether this may not prove a temptation to him that hath no other livelyhood to depend on,
yea, and to mulct the Chirurgeon, if he be too rough, when he that hath somewhat to mend, hath also somewhat to give, a commutation to escape his penance, whither this may not prove a temptation to him that hath no other livelihood to depend on,
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and consequently whether rankling and gangrening, may not be look'd for, as an ordinary title in our weekly bills, when the skinning of wounds is become the gainful craft, and compliance and popularity the great Diana, that trade by which men have their wealth. But perhaps the most of this is an extravagance, I wish and pray it may prove an unnecessary one.
and consequently whither rankling and gangrening, may not be looked for, as an ordinary title in our weekly bills, when the skinning of wounds is become the gainful craft, and compliance and popularity the great Diana, that trade by which men have their wealth. But perhaps the most of this is an extravagance, I wish and pray it may prove an unnecessary one.
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the end why S. Paul delivered this text of mine, that I told you was the vindicating his ministery from contempt, the gaining some authority with the Corinthians ;
the end why S. Paul Delivered this text of mine, that I told you was the vindicating his Ministry from contempt, the gaining Some Authority with the Corinthians;
And let that be our method also, to come to that end by the non vestra sed vos, not to acquire that thin blast of aire, that Camelions are wont to feed on,
And let that be our method also, to come to that end by the non Vestra sed vos, not to acquire that thin blast of air, that Chameleons Are wont to feed on,
That that may disperse those fumes of prejudices, that Satan is wont to blast the Minister with, when any saving effect is to be wrought by his ministery, that unblemish'd reputation here, that when it is to be had, is a pretious blessing, very instrumental to the edifying of others,
That that may disperse those fumes of prejudices, that Satan is wont to blast the Minister with, when any Saving Effect is to be wrought by his Ministry, that unblemished reputation Here, that when it is to be had, is a precious blessing, very instrumental to the edifying of Others,
And sure there is no work of ours, that we can justly hope God will think fit to reward with such a crown, but the sincere labouring in the word and doctrine, filling our souls with the earnest desire of saving others, espousing it as the sole felicity of our lives, the one promotion that we aspire to, to people heaven with Saints, to send whole colonies of inhabitants thither.
And sure there is no work of ours, that we can justly hope God will think fit to reward with such a crown, but the sincere labouring in the word and Doctrine, filling our Souls with the earnest desire of Saving Others, espousing it as the sole felicity of our lives, the one promotion that we aspire to, to people heaven with Saints, to send Whole colonies of inhabitants thither.
'Twas the excellence and pride of the antient Jews, yea, and the craft peculiar to them, saith Josephus, NONLATINALPHABET, getting of children, propagating miraculously, and the barren was the most infamous person among them, Behold I go childless, the saddest lamentation, and Give me children or else I dy, and Take away our reproach, most pathetical Scripture expressions ;
'Twas the excellence and pride of the ancient jews, yea, and the craft peculiar to them, Says Josephus,, getting of children, propagating miraculously, and the barren was the most infamous person among them, Behold I go childless, the Saddest lamentation, and Give me children or Else I die, and Take away our reproach, most pathetical Scripture expressions;
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This is our trade, my brethren, to beget children to heaven, and according to the Law of the Goel in Deut. now our elder brother (Christ) is dead, we are the men, who by right of propinquity are obliged to raise up seed to our elder brother.
This is our trade, my brothers, to beget children to heaven, and according to the Law of the Goel in Deuteronomy now our elder brother (christ) is dead, we Are the men, who by right of propinquity Are obliged to raise up seed to our elder brother.
O let it not be our reproach to go thus childless to our graves, at least our guilt, and just accusation to bereave our Saviour of that seed he expects from us, you know what a sinne it was to repine at that duty ;
Oh let it not be our reproach to go thus childless to our graves, At lest our guilt, and just accusation to bereave our Saviour of that seed he expects from us, you know what a sin it was to repine At that duty;
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let not us be wanting to Christ in this so charitable a service, charitable to Christ, that his blood may not have been shed in vain, charitable to others, whom we may by Gods blessing convert unto righteousness, and the charity will at last devolve on our selves, who by this means shall shine as the brightness of the firmament, and as the starres for ever and ever.
let not us be wanting to christ in this so charitable a service, charitable to christ, that his blood may not have been shed in vain, charitable to Others, whom we may by God's blessing convert unto righteousness, and the charity will At last devolve on our selves, who by this means shall shine as the brightness of the firmament, and as the Stars for ever and ever.
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DEUT. 26.12, 13. When thou hast made an end of tithing all the tithes of thine encrease the third year — Then thou shalt say before the Lord thy God —
DEUTERONOMY. 26.12, 13. When thou hast made an end of tithing all the Tithes of thine increase the third year — Then thou shalt say before the Lord thy God —
THat the first sound of this text may not possesse you with an expectation of a Vicars plea, a discourse of tithes, and querulous invective against sacrilege ;
THat the First found of this text may not possess you with an expectation of a Vicars plea, a discourse of Tithes, and querulous invective against sacrilege;
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that I may reconcile the choise of this text with the imploring and hoping for your patience, I shall immediately deliver you from your fears, by assuring you, that the main of this text is (and the total of my discourse shall be) bent quite toward another coast, that which in the sincerity of my heart, I conceive may best comply with your designes, either as Christians, or as men, most tend to your serving of Christ, and enriching of your selves, with the increase of your wealth here, and glory hereafter.
that I may reconcile the choice of this text with the imploring and hoping for your patience, I shall immediately deliver you from your fears, by assuring you, that the main of this text is (and the total of my discourse shall be) bent quite towards Another coast, that which in the sincerity of my heart, I conceive may best comply with your designs, either as Christians, or as men, most tend to your serving of christ, and enriching of your selves, with the increase of your wealth Here, and glory hereafter.
And when I have told you this, I can not choose but say, that I am your friend, and for that may claime not as an act of favour, but justice, the payment of this debt, the return of your patience in receiving, and care in practising what shall be delivered.
And when I have told you this, I can not choose but say, that I am your friend, and for that may claim not as an act of favour, but Justice, the payment of this debt, the return of your patience in receiving, and care in practising what shall be Delivered.
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for the stranger, the fatherless, and the widow, as you may see it enacted, c. 14. v. 29. this was called by the Rabbines the second tithing, and in another respect the third by some of them, (the tithe for feasts, Deut. 14.23. going for the second, and the tithe of the tithes, which the Levites paid the High priest, going for the fourth, in that account) but most significantly NONLATINALPHABET the tithe for the poor, NONLATINALPHABET in Josephus the poor mans tithing, or in the words of this text, the compleveris decimare anno tertio, the making an end of tithing the third year ;
for the stranger, the fatherless, and the widow, as you may see it enacted, c. 14. v. 29. this was called by the Rabbis the second tithing, and in Another respect the third by Some of them, (the tithe for feasts, Deuteronomy 14.23. going for the second, and the tithe of the Tithes, which the Levites paid the High priest, going for the fourth, in that account) but most significantly the tithe for the poor, in Josephus the poor men tithing, or in the words of this text, the compleveris decimare Anno tertio, the making an end of tithing the third year;
Till this were done, there wanted a compleveris, what ever other dues were paid, the work was incomplete, and upon the performance of that, here is a stock of confidence toward God for him, that hath done it, a right invested on him to all the abundance of Canaan, v. 15. a justifiable pretension to all temporal blessings, which he may depend on,
Till this were done, there wanted a compleveris, what ever other dues were paid, the work was incomplete, and upon the performance of that, Here is a stock of confidence towards God for him, that hath done it, a right invested on him to all the abundance of Canaan, v. 15. a justifiable pretension to all temporal blessings, which he may depend on,
and challenge at Gods hand, 'twere but a cold expression to say, he might expect by petition, I will adde, he may require by claime, and produce his patent for it here in my text, Cùm compleveris, &c. When thou hast made an end, &c. This text I have upon advice resolved not to divide into parts, but my discourse upon it I shall, by setting it these bounds, and limits ;
and challenge At God's hand, 'twere but a cold expression to say, he might expect by petition, I will add, he may require by claim, and produce his patent for it Here in my text, Cùm compleveris, etc. When thou hast made an end, etc. This text I have upon Advice resolved not to divide into parts, but my discourse upon it I shall, by setting it these bounds, and Limits;
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1. We shall begin with the NONLATINALPHABET, consider almes-giving simply, deducing the practice of the Jewes down to us Christians, and so in a manner give you the history of almes-giving. 2. We shall look into the NONLATINALPHABET, what portion ought to issue out of every mans revenues, taking our rise from the practice of the Jewes, a tithe of all increase every third year.
1. We shall begin with the, Consider almsgiving simply, deducing the practice of the Jews down to us Christians, and so in a manner give you the history of almsgiving. 2. We shall look into the, what portion ought to issue out of every men revenues, taking our rise from the practice of the Jews, a tithe of all increase every third year.
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In the second general we shall shew you, 1. In thesi, that confidence or claiming any thing at Gods hands, must take its rise from duty in performance, Then thou mayest say;
In the second general we shall show you, 1. In Thessia, that confidence or claiming any thing At God's hands, must take its rise from duty in performance, Then thou Mayest say;
then, but not before. 2. In hypothesi, shew you the connexion between this confidence and this performance, claiming of temporal plenty, upon giving of almes. These are the several posts and stages of my future discourse, the Monogramme drawn in cole, as it were, wherein you may discern the lines and lineaments of the whole body ;
then, but not before. 2. In Hypothesis, show you the connexion between this confidence and this performance, claiming of temporal plenty, upon giving of alms. These Are the several posts and stages of my future discourse, the Monogramme drawn in coal, as it were, wherein you may discern the lines and lineaments of the Whole body;
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I must now descend to the filling them up, and giving you them a little more to the life, taking them in the order proposed, very loosely, and very plainly, making provision for your hearts, not your eares, for your future gain and not your present sensuality, and begin with the first general, and in that, the NONLATINALPHABET,
I must now descend to the filling them up, and giving you them a little more to the life, taking them in the order proposed, very loosely, and very plainly, making provision for your hearts, not your ears, for your future gain and not your present sensuality, and begin with the First general, and in that, the,
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Though we assert not an equality of worldly riches from any decree either of God or nature, find not any statute of NONLATINALPHABET, any law of community in any but Plato 's institutions,
Though we assert not an equality of worldly riches from any Decree either of God or nature, find not any statute of, any law of community in any but Plato is institutions,
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and those never reduced to practice in any one city in the world (attempted once by Plotinus, through his favour with Gallienus, who promised to reside in his Platonopolis, but soon altered his purpose again, as Porphyrie tells us) yet I may suppose it for a granted maxime, that the extreme inequality, that is now so illustriously visible in the world, is not any act of Natures primary intention,
and those never reduced to practice in any one City in the world (attempted once by Plotinus, through his favour with Gallienus, who promised to reside in his Platonopolis, but soon altered his purpose again, as Porphyry tells us) yet I may suppose it for a granted maxim, that the extreme inequality, that is now so illustriously visible in the world, is not any act of Nature's primary intention,
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or Gods first and general providence; Aristotle may tell us of some NONLATINALPHABET, some that Nature hath bored through the ear to be slaves for ever, and we may beleeve him,
or God's First and general providence; Aristotle may tell us of Some, Some that Nature hath bored through the ear to be slaves for ever, and we may believe him,
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if we can find any ground for it, but of any NONLATINALPHABET colonies of men, sent into the world without any claim or right to any part of the worlds goods, he hath not left us any thing upon record. Nor hath the book of Creation in the Scripture, the Beresith, or natural philosophie of the Bible given us any hint for such a resolution, that some should be born to riot, and others to famish, some to be glutted, and others to starve, that mankind should be thus dichotomized into such extreme distant fates, some to reign in Paradise for ever, others to be thrown over the wall, as out of the Adamites stove, to pine and freeze among thornes and briers. This were an absolute decree of election and reprobation, improved farther than Predestinarians have ordinarily extended it.
if we can find any ground for it, but of any colonies of men, sent into the world without any claim or right to any part of the world's goods, he hath not left us any thing upon record. Nor hath the book of Creation in the Scripture, the Beresith, or natural philosophy of the bible given us any hint for such a resolution, that Some should be born to riot, and Others to famish, Some to be glutted, and Others to starve, that mankind should be thus dichotomized into such extreme distant fates, Some to Reign in Paradise for ever, Others to be thrown over the wall, as out of the Adamites stove, to pine and freeze among thorns and briers. This were an absolute Decree of election and reprobation, improved farther than Predestinarians have ordinarily extended it.
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As we are wont to say of sinne, that 'tis not to be found in Gods Hexameron, no fruit of his Six dayes labour, but a production of a later date, ingendred betwixt the serpent and the woman, that Incubus and Succuba, the devil and the lower soul ;
As we Are wont to say of sin, that it's not to be found in God's Hexameron, no fruit of his Six days labour, but a production of a later date, engendered betwixt the serpent and the woman, that Incubus and Succuba, the Devil and the lower soul;
so may we say of extreme want and poverty, that its nativity is of the land of Canaan, its father an Amorite, and its mother an Hittite: Satan and covetousness brought it into the world,
so may we say of extreme want and poverty, that its Nativity is of the land of Canaan, its father an Amorite, and its mother an Hittite: Satan and covetousness brought it into the world,
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and then God finding it there (whose glorious attribute it is to extract good out of evil ) as he did once a NONLATINALPHABET out of an NONLATINALPHABET, redemption of mankind out of the fall of Adam, and so made the Devil an instrument of bringing the Messias into the world;
and then God finding it there (whose glorious attribute it is to extract good out of evil) as he did once a out of an, redemption of mankind out of the fallen of Adam, and so made the devil an Instrument of bringing the Messias into the world;
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so hath he in like manner by his particular providence ordered and continued this effect of some mens covetousness, to become matter of others bounty, exercise of that one piece of mans divinity, as Pythagoras called liberality, and so ex his lapidibus, out of these stones, out of the extreme want,
so hath he in like manner by his particular providence ordered and continued this Effect of Some men's covetousness, to become matter of Others bounty, exercise of that one piece of men divinity, as Pythagoras called liberality, and so ex his lapidibus, out of these stones, out of the extreme want,
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and necessity of our brethren, to raise trophees and monuments of virtue to us, of charity, liberality, and magnificence, of mercy, and bowels of compassion, that most beautiful composition of graces, that most heroical renouned habit of the soul.
and necessity of our brothers, to raise trophies and monuments of virtue to us, of charity, liberality, and magnificence, of mercy, and bowels of compassion, that most beautiful composition of graces, that most heroical renowned habit of the soul.
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So that now we may define it an act of Gods infinite goodness to permit, though before we could not allow it reconcileable with his infinite justice, to decree the extreme inequality of earthly portions, the poor man gasping for food, that the rich may have a store-house or magazine, where to lay up his treasures ;
So that now we may define it an act of God's infinite Goodness to permit, though before we could not allow it reconcilable with his infinite Justice, to Decree the extreme inequality of earthly portions, the poor man gasping for food, that the rich may have a storehouse or magazine, where to lay up his treasures;
that thou by thy wealth mayest be that Elijah sent from heaven to the famishing forlorn widow, that Godlike man drop'd out of the clouds to his relief, and by the omnipotent reviving power of thy charity, usurp that attribute of Gods given him by the Psalmist, that feeds the young ravens, exposed by the old ones, sustain that destitute sort of creatures, that call upon thee.
that thou by thy wealth Mayest be that Elijah sent from heaven to the famishing forlorn widow, that Godlike man dropped out of the Clouds to his relief, and by the omnipotent reviving power of thy charity, usurp that attribute of God's given him by the Psalmist, that feeds the young Ravens, exposed by the old ones, sustain that destitute sort of creatures, that call upon thee.
Admirable therefore was that contrivance of Gods mercy and wisdome, mentioned to the Jewes, not as a threatning, but a promise of grace, one of the privileges, and blessings of Canaan, the poor shall never cease out of the land, Deut. 15.11.
Admirable Therefore was that contrivance of God's mercy and Wisdom, mentioned to the Jews, not as a threatening, but a promise of grace, one of the privileges, and blessings of Canaan, the poor shall never cease out of the land, Deuteronomy 15.11.
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as Xenocrates told his benefactors children, that he had abundantly requited their father, for all men spake well of him for his liberality to Xenocrates, or as benefactors among the heathen were adored and deified, that thus thy faithless, fading falsehearted riches (which the Evangelist therefore styles Mammon of unrighteousnes, onely as NONLATINALPHABET is opposed to NONLATINALPHABET, to true durable wealth ) may yeeld thee more profit by the profusion, than by the possession (as silver doth by melting, than by continuing in the wedge or bullion, according to that of Clemens, NONLATINALPHABET, the rich is he that distributes, not he which hath and possesseth ;
as Xenocrates told his benefactors children, that he had abundantly requited their father, for all men spoke well of him for his liberality to Xenocrates, or as benefactors among the heathen were adored and deified, that thus thy faithless, fading False-hearted riches (which the Evangelist Therefore styles Mammon of unrighteousness, only as is opposed to, to true durable wealth) may yield thee more profit by the profusion, than by the possession (as silver does by melting, than by Continuing in the wedge or bullion, according to that of Clemens,, the rich is he that distributes, not he which hath and Possesses;
Covetousness and oppression and rapine, brought in emptiness, and beggery, and want, then Gods providence and goodness, finding it in the world, resolves to continue it there, to imply the treasures, and exercise the charity of others.
Covetousness and oppression and rapine, brought in emptiness, and beggary, and want, then God's providence and Goodness, finding it in the world, resolves to continue it there, to imply the treasures, and exercise the charity of Others.
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than from the text, there to behold Gods opinion, or judgement, in this point, by the rules he hath given to be observed in this city of God, his own people of the Jews, whilest they were managed by God himself.
than from the text, there to behold God's opinion, or judgement, in this point, by the rules he hath given to be observed in this City of God, his own people of the jews, whilst they were managed by God himself.
And the poor next after them were taken care of by God himself, Lazarus, as it were, in Aarons, as once in Abrahams bosome, next to the priest in the temple as to the Patriarch in heaven ;
And the poor next After them were taken care of by God himself, Lazarus, as it were, in Aaron's, as once in Abrahams bosom, next to the priest in the temple as to the Patriarch in heaven;
a tithing for the priest, and when this was done, every third year, a tithing for the poor: The withholding of the former was sacrilege, and of the latter, furtum interpretativum, say the Schooles, interpretative theft, and the Casuists to the same purpose, that though our goods be our own, jure proprietatis, by right of propriety, yet they are other mens, jure charitatis, by right of charity ;
a tithing for the priest, and when this was done, every third year, a tithing for the poor: The withholding of the former was sacrilege, and of the latter, Furtum interpretativum, say the Schools, interpretative theft, and the Casuists to the same purpose, that though our goods be our own, jure proprietatis, by right of propriety, yet they Are other men's, jure charitatis, by right of charity;
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the rich mans barne is the poor mans granary, nay murther too as we may conclude from the words of the wise man, the poor mans bread is his life (and that is sometimes thy dole, on which his life depends ) and then,
the rich men bairn is the poor men granary, nay murder too as we may conclude from the words of the wise man, the poor men bred is his life (and that is sometime thy dole, on which his life depends) and then,
Nay farther, that murther one of the deepest dye, a fratricidium, like Cains of Abel his brother, and therefore as that is a clamans de terra, crying for judgement from the ground, so hath this a clamet ad Deum contra te, cry to God against thee, Deut. 15.9. I will adde, at least so long as the state of the Jews lasted, it was sacrilege too.
Nay farther, that murder one of the Deepest die, a fratricidium, like Cains of Abel his brother, and Therefore as that is a Clamans de terra, crying for judgement from the ground, so hath this a clamet ad God contra te, cry to God against thee, Deuteronomy 15.9. I will add, At least so long as the state of the jews lasted, it was sacrilege too.
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Shall we proceed then, and ask, when the state of the Jewes expired, did almes-giving expire with it? was charity abrogated with sacrifice? turned out of the world for an antiquated, abolish'd rite,
Shall we proceed then, and ask, when the state of the Jews expired, did almsgiving expire with it? was charity abrogated with sacrifice? turned out of the world for an antiquated, abolished rite,
for a piece of Judaisme? The practice of some Christians would perswade men so, that the sword that Christ brought into the world, had wounded charity to the heart, that he had left no such custome behind him to the Churches of God, that Christianity had clutch'd mens hands,
for a piece of Judaism? The practice of Some Christians would persuade men so, that the sword that christ brought into the world, had wounded charity to the heart, that he had left no such custom behind him to the Churches of God, that Christianity had clutched men's hands,
Physitians tell us of a disease converting the womb into a firme stone, and the story in Crollius of a NONLATINALPHABET, a child of a perfect stony substance, is asserted by many others.
Physicians tell us of a disease converting the womb into a firm stone, and the story in Crollius of a, a child of a perfect stony substance, is asserted by many Others.
and alas the same disease hath fallen upon the NONLATINALPHABET in that other sense, the bowels of mercy in many Christians are petrified, transubstantiate into stones, pure mine and quarrey, and so we Ministers, damnati ad metalla (that old Romane punishment) condemned to digge in those mines, and by all the daily pains of preaching and exhortation, able to bring forth nothing but such NONLATINALPHABET, stones instead of bread.
and alas the same disease hath fallen upon the in that other sense, the bowels of mercy in many Christians Are petrified, transubstantiate into stones, pure mine and quarry, and so we Ministers, Condemned ad Metals (that old Roman punishment) condemned to dig in those mines, and by all the daily pains of preaching and exhortation, able to bring forth nothing but such, stones instead of bred.
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But I hope, my brethren, the practice of those some shall not be accepted as authentick evidence against Christ, to defame and dishonour our most glorious profession, whose very style is [ Brethren ] whose livery [ Charity ] and Character that they love one another. I know not how unmerciful and hardhearted the Christian world is now grown in its declination, as covetousness is generally the vice of old age, I am sure, 'twas open-handed enough, in its youth, witness that most antient primitive Apostolical institution of the Offertory in the Sacrament, that which was so considerable a part of that holy rite, that it gave denomination to the whole, the Eucharist styled NONLATINALPHABET communion, distinctly from this custome of bringing every man out of his store, and communicating to the necessities of the Saints, as it is 2 Cor. 8.4. NONLATINALPHABET, the communion, or fellowship as we render it, more fully the communicativeness, or liberality of administring to the Saints, and is therefore by us rendred liberality, 1 Cor. 16.3. Many excellent observations might be presented to you on this occasion, necessary for the understanding many places in S. Paul, especially of c. 11. of 1 Cor. but you will easily forgive me the sparing this pains, in this place;
But I hope, my brothers, the practice of those Some shall not be accepted as authentic evidence against christ, to defame and dishonour our most glorious profession, whose very style is [ Brothers ] whose livery [ Charity ] and Character that they love one Another. I know not how unmerciful and hardhearted the Christian world is now grown in its declination, as covetousness is generally the vice of old age, I am sure, 'twas openhanded enough, in its youth, witness that most ancient primitive Apostolical Institution of the Offertory in the Sacrament, that which was so considerable a part of that holy rite, that it gave denomination to the Whole, the Eucharist styled communion, distinctly from this custom of bringing every man out of his store, and communicating to the necessities of the Saints, as it is 2 Cor. 8.4., the communion, or fellowship as we render it, more Fully the communicativeness, or liberality of administering to the Saints, and is Therefore by us rendered liberality, 1 Cor. 16.3. Many excellent observations might be presented to you on this occasion, necessary for the understanding many places in S. Paul, especially of c. 11. of 1 Cor. but you will Easily forgive me the sparing this pains, in this place;
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Let it suffice that we find in that chapter, that at those holy meetings there was alwaies a table furnish'd out of the bounty of communicants, for a common feast unto all the faithful ;
Let it suffice that we find in that chapter, that At those holy meetings there was always a table furnished out of the bounty of communicants, for a Common feast unto all the faithful;
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the rich might have leave to bring more than his poorer brother, but not to take place by that bounty, not to pretend any propriety to what he had brought, which is the meaning of the NONLATINALPHABET every man his own supper, and the NONLATINALPHABET, taking precedence of others in eating, the rich to eat all, and the poor none, one to be hungry, and the other drunken, the fault which he there found with the Corinthians ;
the rich might have leave to bring more than his Poorer brother, but not to take place by that bounty, not to pretend any propriety to what he had brought, which is the meaning of the every man his own supper, and the, taking precedence of Others in eating, the rich to eat all, and the poor none, one to be hungry, and the other drunken, the fault which he there found with the Corinthians;
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afterwards onely NONLATINALPHABET, of bread and wine mingled with water, which the brethren or faithful, i.e. in the antient style, the Communicants are said to bring,
afterwards only, of bred and wine mingled with water, which the brothers or faithful, i.e. in the ancient style, the Communicants Are said to bring,
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These are the NONLATINALPHABET oblations in the Constitutions, at least one sort of them, one being for the Priest, the other for the poor, and again, NONLATINALPHABET, the doing good to them that want, the very word in S. Paul NONLATINALPHABET, to do good and communicate, Heb. 13.16. and NONLATINALPHABET, voluntary oblations for the poor ;
These Are the Oblations in the Constitutions, At least one sort of them, one being for the Priest, the other for the poor, and again,, the doing good to them that want, the very word in S. Paul, to do good and communicate, Hebrew 13.16. and, voluntary Oblations for the poor;
These are contained under his general head of NONLATINALPHABET, bringing of fruits, of which he hath a Chapter, and NONLATINALPHABET, the Lords offerings, and NONLATINALPHABET, almes, and other where NONLATINALPHABET, voluntary gifts distributed to the poor ;
These Are contained under his general head of, bringing of fruits, of which he hath a Chapter, and, the lords offerings, and, alms, and other where, voluntary Gifts distributed to the poor;
And observable it is from those, and other antient constitutions, that 'twas a punishment for some men, used in the Church, not to receive them to the Offertory, who yet were not so great malefactors, as to be kept from some other privileges of Christians ;
And observable it is from those, and other ancient constitutions, that 'twas a punishment for Some men, used in the Church, not to receive them to the Offertory, who yet were not so great malefactors, as to be kept from Some other privileges of Christians;
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and therefore Epiphanius having mentioned the faults, for which offenders were excommunicated, as NONLATINALPHABET, fornication, adultery, &c. he addes, NONLATINALPHABET, the Church receives not offerings from the injurious, &c. but from just livers, noting that all but the NONLATINALPHABET, those that live justly were interdicted the privilege of offering or giving to the Corban. Thus in Clemens was not the oblation received from the unjust publican who exacted NONLATINALPHABET, above what was appointed, and so for executioners, whose oblation being the price of blood was not suffered to come into the Corban, no more than the thirty pieces of silver, that Judas took to betray Christ, Mat. 27.6. An excellent consideration for us to meditate on, that the being excluded from the Offertory, being denied the privilege of giving almes or being bountiful to the poor, went for a very great punishment ;
and Therefore Epiphanius having mentioned the Faults, for which offenders were excommunicated, as, fornication, adultery, etc. he adds,, the Church receives not offerings from the injurious, etc. but from just livers, noting that all but the, those that live justly were interdicted the privilege of offering or giving to the Corban. Thus in Clemens was not the oblation received from the unjust publican who exacted, above what was appointed, and so for executioners, whose oblation being the price of blood was not suffered to come into the Corban, no more than the thirty Pieces of silver, that Judas took to betray christ, Mathew 27.6. an excellent consideration for us to meditate on, that the being excluded from the Offertory, being denied the privilege of giving alms or being bountiful to the poor, went for a very great punishment;
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and so sure the duty, a special part of piety and publick service of God. And therefore the custome being either neglected, or intermitted at Constantinople, S. Chrysostome took care for the restoring it again,
and so sure the duty, a special part of piety and public service of God. And Therefore the custom being either neglected, or intermitted At Constantinople, S. Chrysostom took care for the restoring it again,
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I have been the more large on this particular, because it hath in all ages been accounted a prime piece of Christianity, (a special part of divine worship, saith Aquinas ) the observation of which is yet, thanks be to God, alive among us, especially if that be true, which Pamelius cites out of Honorius, that instead of the antient oblation of bread and wine, the offering of money was by consent received into the Church, in memory of the pence in Judas sale.
I have been the more large on this particular, Because it hath in all ages been accounted a prime piece of Christianity, (a special part of divine worship, Says Aquinas) the observation of which is yet, thanks be to God, alive among us, especially if that be true, which Pamelius cites out of Honorius, that instead of the ancient oblation of bred and wine, the offering of money was by consent received into the Church, in memory of the pence in Judas sale.
Onely 'twere well, if we were a little more alacrious, and exact in the performance of the duty, and more care taken in the distribution, especially that that notorious abuse of this most Christian custome, which they say (I hope unjustly) some part of this city is guilty of, in converting this inheritance of the poor into a feast of entertainment for the Officers of the Church, may be branded, and banish'd out of kenn. It is yet but a sin, which like some in Aristotle, hath never a name, had never yet the honor to be forbidden, if it should chance to live to that age, thrive and prove fit for an NONLATINALPHABET the imposition of a name, let me have the favour to Christen it, A newfound sacriledge, a most inhumane at once, and unchristian profanation;
Only 'twere well, if we were a little more alacrious, and exact in the performance of the duty, and more care taken in the distribution, especially that that notorious abuse of this most Christian custom, which they say (I hope unjustly) Some part of this City is guilty of, in converting this inheritance of the poor into a feast of entertainment for the Officers of the Church, may be branded, and banished out of kenn. It is yet but a since, which like Some in Aristotle, hath never a name, had never yet the honour to be forbidden, if it should chance to live to that age, thrive and prove fit for an the imposition of a name, let me have the favour to christian it, A newfound sacrilege, a most inhumane At once, and unchristian profanation;
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And if you want an embleme for it, that antient piece of Nathans designing will serve the turn, the rich man feasting on the poor mans ewe lamb, his luxury maintained by the others blood. 'Twere an admirable work of Ecclesiastick discipline, some way or other to bring the Corban in such favour with us, that it might prove a banke or storehouse in every parish, able to supply the wants of all ;
And if you want an emblem for it, that ancient piece of Nathans designing will serve the turn, the rich man feasting on the poor men ewe lamb, his luxury maintained by the Others blood. 'Twere an admirable work of Ecclesiastic discipline, Some Way or other to bring the Corban in such favour with us, that it might prove a bank or storehouse in every parish, able to supply the Wants of all;
but much better, if we would fall in love with it our selves, as a way of binding up both the tables of the Law into one volume, of ministring both to God and man, by this one mixt act of charity and piety, of mercy and of sacrifice, and so, in the wise mans phrase, to lay up our riches in Gods storehouse, without a metaphore. But if it please you not, that any body (though in the resolution it be Christ himself) should have the disposal of your almes, as charity now adaies is a pettish wearish thing, ready to startle, and pick a quarrel with any thing that comes to meddle with it,
but much better, if we would fallen in love with it our selves, as a Way of binding up both the tables of the Law into one volume, of ministering both to God and man, by this one mixed act of charity and piety, of mercy and of sacrifice, and so, in the wise men phrase, to lay up our riches in God's storehouse, without a metaphor. But if it please you not, that any body (though in the resolution it be christ himself) should have the disposal of your alms, as charity now adais is a pettish wearish thing, ready to startle, and pick a quarrel with any thing that comes to meddle with it,
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So thou art really, and sincerely affected to the setting out of the third years tithing, thou shalt have my leave to be thine own Almoner, have the choice of the particular way of disposing, and ordering it thy self.
So thou art really, and sincerely affected to the setting out of the third Years tithing, thou shalt have my leave to be thine own Almoner, have the choice of the particular Way of disposing, and ordering it thy self.
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and makes it a non dat sed projicit, onely a casting over the lading, when the ship is ready to sink, nor yet till our coffers be ready to run over, till a full, abundant provision be made for all that belong to us,
and makes it a non that sed projicit, only a casting over the lading, when the ship is ready to sink, nor yet till our coffers be ready to run over, till a full, abundant provision be made for all that belong to us,
'Twas a thing that Antoninus recounts as matter of special joy, and that which he numbers amongst the felicities, for which he was beholden to the Gods, that he was never ask'd of any, that he thought fit to give to, that he was answered by his Almoner, NONLATINALPHABET, that there was not store at hand to performe his will.
'Twas a thing that Antoninus recounts as matter of special joy, and that which he numbers among the felicities, for which he was beholden to the God's, that he was never asked of any, that he Thought fit to give to, that he was answered by his Almoner,, that there was not store At hand to perform his will.
unless we take some such course, as this, mentioned in terminis by S. Paul, 1 Cor. 16.2. Ʋpon the first day of the week let every one of you lay by him in store as God hath prospered him, that there be no gathering when I come;
unless we take Some such course, as this, mentioned in terminis by S. Paul, 1 Cor. 16.2. Ʋpon the First day of the Week let every one of you lay by him in store as God hath prospered him, that there be no gathering when I come;
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a weekly provision laid in, and ready in numerato for this purpose, that you be never surprised on a sudden, and so disabled to performe this duty. 2. For the quibus, I would answer to all, whom Christ hath made our neighbours and brethren, and I know not any that are excluded from this title. But you would then think I were set to sollicite against the lawes of this realme, and plead the cause of the idle wandering begger, that most savage, barbarous, unchristian trade among us, set, a man would think, in the streets by the devil, on purpose to pose, and tire, and nonplus mens charity, to dishearten, and weary them out of this Christian duty.
a weekly provision laid in, and ready in numerato for this purpose, that you be never surprised on a sudden, and so disabled to perform this duty. 2. For the quibus, I would answer to all, whom christ hath made our neighbours and brothers, and I know not any that Are excluded from this title. But you would then think I were Set to solicit against the laws of this realm, and plead the cause of the idle wandering beggar, that most savage, barbarous, unchristian trade among us, Set, a man would think, in the streets by the Devil, on purpose to pose, and tire, and nonplus men's charity, to dishearten, and weary them out of this Christian duty.
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No, we have a countermand from the Apostle against these NONLATINALPHABET, disorderly walkers, 2 Thess. 3.7. that if any would not labour, neither should he eate, v. 10. the best almes for them, the seasonablest provision, and charity to such, is the careful execution of lawes upon them, to set them every one single in an orbe to move in, by that means perhaps to teach them the skill in time to be almes-givers themselves, at least to become fit to be receivers ;
No, we have a countermand from the Apostle against these, disorderly walker's, 2 Thess 3.7. that if any would not labour, neither should he eat, v. 10. the best alms for them, the seasonablest provision, and charity to such, is the careful execution of laws upon them, to Set them every one single in an orb to move in, by that means perhaps to teach them the skill in time to be Almsgivers themselves, At least to become fit to be Receivers;
For such, of all others, is the fixt, stationary, diligent, labouring poor man, whose motion is like that of the trembling sphere, not able to advance any considerable matter in a whole age, be they never so restless, whose hands, with all their diligence, cannot give content to the mouth, or yeeld any thing but stones many times, to the poor child that calls for bread. All that I shall interpose for the quibus, shall be this, that seeing a doe good to all, is now sent into the world by Christ, and that but little restrained in any Christian kingdome, by an especially to the houshold of Saints, (all Christians being such) and seeing again, no man hath hands, or store to feed every mouth, that gapes in a kingdome,
For such, of all Others, is the fixed, stationary, diligent, labouring poor man, whose motion is like that of the trembling sphere, not able to advance any considerable matter in a Whole age, be they never so restless, whose hands, with all their diligence, cannot give content to the Mouth, or yield any thing but stones many times, to the poor child that calls for bred. All that I shall interpose for the quibus, shall be this, that seeing a do good to all, is now sent into the world by christ, and that but little restrained in any Christian Kingdom, by an especially to the household of Saints, (all Christians being such) and seeing again, no man hath hands, or store to feed every Mouth, that gapes in a Kingdom,
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or particularly in this populous city, we may do well to take that course that we use in composing other difficulties, referatur ad sort•m, let the lot decide the main of the controversie, and reserving somewhat for the publick, somewhat for the stranger, somewhat for common calamities, somewhat as 'twere for the universal motion of the whole body, somewhat for excentrickes and epicycles, let the place, whereon our lot hath cast us, be the principal orbe for our charity to move in, the special dioecess for our Visitation. And when that is done,
or particularly in this populous City, we may do well to take that course that we use in composing other difficulties, referatur ad sort•m, let the lot decide the main of the controversy, and reserving somewhat for the public, somewhat for the stranger, somewhat for Common calamities, somewhat as 'twere for the universal motion of the Whole body, somewhat for excentrickes and epicycles, let the place, whereon our lot hath cast us, be the principal orb for our charity to move in, the special dioecess for our Visitation. And when that is done,
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then to inlarge, as far as we can, round about us, as motion beginning at the center diffuses it self uniformely, sends out its influence and shakes every part to the circumference ;
then to enlarge, as Far as we can, round about us, as motion beginning At the centre diffuses it self uniformly, sends out its influence and shakes every part to the circumference;
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and happy that man, who hath the longest arme, whose charity can thus reach farthest. The third thing is that that my text obliges me to, the how much out of every mans revenues may go for the poor mans due, which brings me to the second particular, the NONLATINALPHABET here mentioned in these words [ tithing all the tithes of thy increase the third year. ]
and happy that man, who hath the longest arm, whose charity can thus reach farthest. The third thing is that that my text obliges me to, the how much out of every men revenues may go for the poor men due, which brings me to the second particular, the Here mentioned in these words [ tithing all the Tithes of thy increase the third year. ]
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That there was a NONLATINALPHABET defin'd by God to the Jewes charity, a proportion for every man, not which they might not exceed (for there were other waies of vent for their charity mentioned, beside this) but which no man was to go under, is manifest by the text, and c. 14. of this book ;
That there was a defined by God to the Jews charity, a proportion for every man, not which they might not exceed (for there were other ways of vent for their charity mentioned, beside this) but which no man was to go under, is manifest by the text, and c. 14. of this book;
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This if we would dissolve into a yearly rate, and so discern the Jewish NONLATINALPHABET more perfectly, it is equivalent to a thirtieth part every year;
This if we would dissolve into a yearly rate, and so discern the Jewish more perfectly, it is equivalent to a thirtieth part every year;
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the Jew whose yearly revenue amounted to thirty shekels, was every third year to pay three of them to the use of the poor, that is in effect one for every year, the triennial tenth being all one with an annual thirtieth :
the Jew whose yearly revenue amounted to thirty shekels, was every third year to pay three of them to the use of the poor, that is in Effect one for every year, the triennial tenth being all one with an annual thirtieth:
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The account is clear, and no man but hath Arithmetick enough to conclude, that a thirtieth part is the third part of a tenth, and so a tenth every third year, is all one with a thirtieth every year. I shall insist on this no farther,
The account is clear, and no man but hath Arithmetic enough to conclude, that a thirtieth part is the third part of a tenth, and so a tenth every third year, is all one with a thirtieth every year. I shall insist on this no farther,
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than to tell you that Gods judgement in this affaire is worth observing, that almes-giving or mercifulness being a dictate of nature, but that like other such Lawes, given onely in general termes,
than to tell you that God's judgement in this affair is worth observing, that almsgiving or mercifulness being a dictate of nature, but that like other such Laws, given only in general terms,
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Now if I should press this practice of the Jewes as matter of obligation, or prescription to Christians, that you are not in conscience to do less, than the Jewes were bound to do, every man to set apart a thirtieth of his yearly revenue,
Now if I should press this practice of the Jews as matter of obligation, or prescription to Christians, that you Are not in conscience to do less, than the Jews were bound to do, every man to Set apart a thirtieth of his yearly revenue,
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He that were merciful already, would think his gift would become a debt, his bounty duty, and so he wrongd and robd of the renown of his charity, by this doctrine ;
He that were merciful already, would think his gift would become a debt, his bounty duty, and so he wronged and robbed of the renown of his charity, by this Doctrine;
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and the covetous, that were not inclined to giving at all, would complain that this were a new kind of ghostly stealth, a way of robbing him out of the pulpit, of burthening his conscience, and lightning his bagges, and both joyne in the indictment of it for a Judaical, antiquated doctrine, that hath nothing to do with Christians. And therefore to do no more,
and the covetous, that were not inclined to giving At all, would complain that this were a new kind of ghostly stealth, a Way of robbing him out of the pulpit, of burdened his conscience, and lightning his bags, and both join in the indictment of it for a Judaical, antiquated Doctrine, that hath nothing to do with Christians. And Therefore to do no more,
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I shall confess unto you, that this precept, as it was given to the Jewes, is not obliging unto Christians, and therefore I have not yet told you it was,
I shall confess unto you, that this precept, as it was given to the Jews, is not obliging unto Christians, and Therefore I have not yet told you it was,
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1. That mercifulness or charity or giving almes is no part of the Ceremonial Law, which is properly Judaisme, but of the eternal law of reason and nature, part of the oath or Sacrament, that is given us,
1. That mercifulness or charity or giving alms is no part of the Ceremonial Law, which is properly Judaism, but of the Eternal law of reason and nature, part of the oath or Sacrament, that is given us,
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in a word, that mercifulness is all one with humanity, a precept of the nature, the God, the soul we carry about with us. 2. That being so, it comes within the compass of those Laws, that Christ came NONLATINALPHABET, not to destroy but to fulfil, i.e. as the Fathers before S. Augustine, generally interpreted it, to improve it, set it higher, than it was before, require more of Christians, than ever was exacted of the Jews or heathens by the Law of Moses or of Nature. Thus Irenaeus, mentioning Christs improvement of the Law, pro eo quod est, Non moechaberis nec concupiscere praecepit,
in a word, that mercifulness is all one with humanity, a precept of the nature, the God, the soul we carry about with us. 2. That being so, it comes within the compass of those Laws, that christ Come, not to destroy but to fulfil, i.e. as the Father's before S. Augustine, generally interpreted it, to improve it, Set it higher, than it was before, require more of Christians, than ever was exacted of the jews or Heathens by the Law of Moses or of Nature. Thus Irnaeus, mentioning Christ improvement of the Law, Pro eo quod est, Non moechaberis nec concupiscere praecepit,
for, Thou shalt not commit adultery, thou shalt not look to lust, he addes, pro eo quod est decumare, omnia quae sunt pauperibus dividere, instead of tithing (this third years tithing) thou shalt divide all thou hast to the poor, give them some plentiful part of it.
for, Thou shalt not commit adultery, thou shalt not look to lust, he adds, Pro eo quod est decumare, omnia Quae sunt pauperibus dividere, instead of tithing (this third Years tithing) thou shalt divide all thou hast to the poor, give them Some plentiful part of it.
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avoiding this that no man should blame us — explains it thus, lest any should say, how did Christ fill up or fulfil the Law, cùm videamus Christianos non tantam eleemosynam facere quantam fieri in lege praeceptum est,
avoiding this that no man should blame us — explains it thus, lest any should say, how did christ fill up or fulfil the Law, cùm videamus Christians non Tantam Eleemosynary facere Quantum fieri in lege Precept est,
That there were among the Jewes two sorts of mercifulness, the first called literally righteousness, and by the Septuagint, when it belongs to workes of mercy, is rendred sometimes NONLATINALPHABET righteousness, sometimes NONLATINALPHABET mercy, and this is that mercifulness that Moses 's Law required of the Jewes, and so was part of their righteousness, he was a breaker of the Law, that did neglect it,
That there were among the Jews two sorts of mercifulness, the First called literally righteousness, and by the septuagint, when it belongs to works of mercy, is rendered sometime righteousness, sometime mercy, and this is that mercifulness that Moses is Law required of the Jews, and so was part of their righteousness, he was a breaker of the Law, that did neglect it,
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and so opera justitiae in Lactantius, the works of righteousness, meaning works of charity, by that phrase. The second was mercy, i.e. an higher degree of charity, rather benignity, mercifulness, being full of good works and this was more than their Law exacted, and therefore was styled goodness, as that was more than righteousness. 4thly.
and so opera justitiae in Lactantius, the works of righteousness, meaning works of charity, by that phrase. The second was mercy, i.e. an higher degree of charity, rather benignity, mercifulness, being full of good works and this was more than their Law exacted, and Therefore was styled Goodness, as that was more than righteousness. 4thly.
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That by force of the second proposition, and by the tenure of Evangelical perfection, that Christ commended to his disciples, this highest degree of mercifulness among the Jewes is now the Christians task, and that, to him that will be perfect, yet in an higher degree, not onely that degree, which the Law required of the Jew, a little raised, and improved by us,
That by force of the second proposition, and by the tenure of Evangelical perfection, that christ commended to his Disciples, this highest degree of mercifulness among the Jews is now the Christians task, and that, to him that will be perfect, yet in an higher degree, not only that degree, which the Law required of the Jew, a little raised, and improved by us,
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That the proportion to be observed by the Christian almes-giver, to speak at the least; must be more in any reason than the thirtieth part of his revenue or increase ;
That the proportion to be observed by the Christian almsgiver, to speak At the least; must be more in any reason than the thirtieth part of his revenue or increase;
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The thirtieth is but equivalent to the third years tithing of the Jews, which was their righteousness, that which they were bound to do by the Law, the Pharisee, did as much,
The thirtieth is but equivalent to the third Years tithing of the jews, which was their righteousness, that which they were bound to do by the Law, the Pharisee, did as much,
and Christ tells us, that except our righteousness, NONLATINALPHABET, the very word that signifies the legal almes-giving many times in the Bible, and who knowes but it may do so here, of this there is no doubt,
and christ tells us, that except our righteousness,, the very word that signifies the Legal almsgiving many times in the bible, and who knows but it may do so Here, of this there is no doubt,
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but it belongs to charity, or duty toward men in its latitude, of which almes-giving is one most speciall part, and except our righteousness exceed the righteousness of the Scribes and Pharisees we shall in no wise enter into the kingdome of heaven, the text, on which that heavenly Gospel-Sermon was preach'd upon the Mount. If we have any design toward Evangelical perfection, toward the Christian pitch, the abundance of goodness and mercifulness, as that is improved by Christianity, than this third years tithing will prove but a beggerly, thin proportion, that, that a Jew, if he were a religious one, would have been ashamed of.
but it belongs to charity, or duty towards men in its latitude, of which almsgiving is one most special part, and except our righteousness exceed the righteousness of the Scribes and Pharisees we shall in no wise enter into the Kingdom of heaven, the text, on which that heavenly Gospel-Sermon was preached upon the Mount. If we have any Design towards Evangelical perfection, towards the Christian pitch, the abundance of Goodness and mercifulness, as that is improved by Christianity, than this third Years tithing will prove but a beggarly, thin proportion, that, that a Jew, if he were a religious one, would have been ashamed of.
But be our aimes never so moderate, if a door-keepers place will serve our turn, to be one of the Nethinim, of the meanest rank in the kingdome of heaven, yet still we must exceed that proportion of the Jewes righteousness, their third years tithe, that they were bound to,
But be our aims never so moderate, if a doorkeepers place will serve our turn, to be one of the Nethinim, of the Meanest rank in the Kingdom of heaven, yet still we must exceed that proportion of the Jews righteousness, their third Years tithe, that they were bound to,
my humble lowlyest request is, that you will do it your selves, and if either through ignorance you have not reckoned of it as a duty, or through desire to thrive in the world, you have omitted to practise it heretofore, you will now at last at this instance, take it into your consideration,
my humble lowlyest request is, that you will do it your selves, and if either through ignorance you have not reckoned of it as a duty, or through desire to thrive in the world, you have omitted to practise it heretofore, you will now At last At this instance, take it into your consideration,
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and remember that there is such a thing, as charity, (a pale, wan, despised creature) commended to Christians by Christ, not to suffer it any longer to go for one of those Magicians Serpents, which faith like Moses 's rod is appointed to devour, if it do, know this that that rod is the verier serpent of the two ;
and Remember that there is such a thing, as charity, (a pale, wan, despised creature) commended to Christians by christ, not to suffer it any longer to go for one of those Magicians Serpents, which faith like Moses is rod is appointed to devour, if it do, know this that that rod is the verier serpent of the two;
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and for the quickning that resolution in you, I shall proceed unto the third particular, the NONLATINALPHABET, to consider it as a duty, and so to make an end of my first general.
and for the quickening that resolution in you, I shall proceed unto the third particular, the, to Consider it as a duty, and so to make an end of my First general.
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now under the Gospel, what the very word signifies in a Christian Nomenclature. There are so many descants of fantastical brains on that plain song of the Apostles, We are not under the law,
now under the Gospel, what the very word signifies in a Christian Nomenclature. There Are so many descants of fantastical brains on that plain song of the Apostles, We Are not under the law,
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than what 'tis, thats now required under the second Covenant, as necessary to salvation. One thinks that the beleeving all fundamentals is the NONLATINALPHABET, the onely qualification for a Christian, and what hath duty to do with that? Another makes the Gospel consist all of promises of what shall be wrought in us,
than what it's, thats now required under the second Covenant, as necessary to salvation. One thinks that the believing all fundamentals is the, the only qualification for a Christian, and what hath duty to do with that? another makes the Gospel consist all of promises of what shall be wrought in us,
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and on us by Christ, and so gives an absolute Supersedeas for duty, as a legal out-dated thing, that is utterly antiquated by grace. Another contents himself with purposes and resolutions, thin, aery inclinations to duty, and is utterly indifferent for any performance, doubts not bat to pass for a Christian, as regenerate as S. Paul, when he wrote, c. 7. to the Romans, though he never do the good that he resolves, live and dy carnal and captived and sold under sin.
and on us by christ, and so gives an absolute Supersedeas for duty, as a Legal outdated thing, that is utterly antiquated by grace. another contents himself with Purposes and resolutions, thin, aery inclinations to duty, and is utterly indifferent for any performance, doubts not bat to pass for a Christian, as regenerate as S. Paul, when he wrote, c. 7. to the Roman, though he never do the good that he resolves, live and die carnal and captived and sold under since.
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A ful perswasion, an absolute assurance, that he is one of Gods elect, is abundantly sufficient to estate himself in that number, a piece of magick, or conjuring, that will help any man to heaven, that will but phansy it, enroll their names in the book of life, in those sacred eternal diptyckes, by dreaming onely that they are there already.
A full persuasion, an absolute assurance, that he is one of God's elect, is abundantly sufficient to estate himself in that number, a piece of magic, or conjuring, that will help any man to heaven, that will but fancy it, enrol their names in the book of life, in those sacred Eternal diptyckes, by dreaming only that they Are there already.
Others there are, that seem kinder unto duty, are content to allow Christ some return of performances for all his sufferings, yet you see in the Gospel, 'tis in one but the patience of hearing him preach, A [ Lord thou hast taught in our streets ] we have heard so many Sermons, passes for a sufficient pretension to heaven, in another, the communicating at his table, [ We have eat and drank in thy presence ] a sufficient viaticum for that long journey, a charme, or amulet against fear or danger ;
Others there Are, that seem kinder unto duty, Are content to allow christ Some return of performances for all his sufferings, yet you see in the Gospel, it's in one but the patience of hearing him preach, A [ Lord thou hast taught in our streets ] we have herd so many Sermons, passes for a sufficient pretension to heaven, in Another, the communicating At his table, [ We have eat and drank in thy presence ] a sufficient viaticum for that long journey, a charm, or amulet against Fear or danger;
In a third, the diligence of a bended knee, or solemne look of formal-outside-worship, must be taken in commutation for all other duty, and all this while religion is brought up in the Gentlemans trade, good cloths and idleness, or of the Lilies of the field, vestiri & non laborare, to be clothed and not labour; duty is too mechanical a thing, the shop or the plough, the work of faith, or labour of love are things too vile, too sordid for them to stoop to;
In a third, the diligence of a bent knee, or solemn look of formal-outside-worship, must be taken in commutation for all other duty, and all this while Religion is brought up in the Gentleman's trade, good clothes and idleness, or of the Lilies of the field, vestiri & non laborare, to be clothed and not labour; duty is too mechanical a thing, the shop or the plough, the work of faith, or labour of love Are things too vile, too sordid for them to stoop to;
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heaven will be had without such sollicitors. Shall I instance in one particular more? that Satan may be sure that duty shall never rescue any prey out of his hands, one thing you may observe, that most men never come to treat with it, to look after, to consider any such thing, till indeed the time comes that no man worketh, till the tokens be out upon them, till the cry comes, that the bridegroome is ready to enter, that judgement is at the doore, and then there is such running about for oile, as if 'twere for extreme unction, and that a Sacrament to conferre all grace ex opere operato on him, that hath scarce life enough to discern, that he received it;
heaven will be had without such solicitors. Shall I instance in one particular more? that Satan may be sure that duty shall never rescue any prey out of his hands, one thing you may observe, that most men never come to Treat with it, to look After, to Consider any such thing, till indeed the time comes that no man works, till the tokens be out upon them, till the cry comes, that the bridegroom is ready to enter, that judgement is At the door, and then there is such running about for oil, as if 'twere for extreme unction, and that a Sacrament to confer all grace ex Opere operato on him, that hath scarce life enough to discern, that he received it;
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The soul sleeps in its tenement, as long as its lease lasteth, and when tis expired, then it rouseth, and makes as if 'twould get to work, the Christian thinks not of action, of duty, of good works, of any thing,
The soul sleeps in its tenement, as long as its lease lasteth, and when this expired, then it rouses, and makes as if 'twould get to work, the Christian thinks not of actium, of duty, of good works, of any thing,
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while his clothes are putting off, shall charme him, like opium, for a quiet sleep. Thus doth a death-bed repentance, a death-bed charity, a parting with sins and wealth, when we can hold them no longer, look as big in the Calendars of Saints, stand as solemnely and demurely in our diptyckes, as judgement and mercy and faith, that have born the heat and burthen of the day ;
while his clothes Are putting off, shall charm him, like opium, for a quiet sleep. Thus does a deathbed Repentance, a deathbed charity, a parting with Sins and wealth, when we can hold them not longer, look as big in the Calendars of Saints, stand as solemnly and demurely in our diptyckes, as judgement and mercy and faith, that have born the heat and burden of the day;
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Our hearts are hardened, while it is to day, against all the invasion of Law or Gospel, judgements or mercies, threats or promises, all Christs methods and stratagems of grace, and just at the close of the evening, the shutting in of night, we give out that the thunderbolt hath converted us, the feaver came with its fiery chariot, and hurryed us up to heaven; Surdus & mutus testamentum facit, quite against Justinians rule ;
Our hearts Are hardened, while it is to day, against all the invasion of Law or Gospel, Judgments or Mercies, Treats or promises, all Christ methods and stratagems of grace, and just At the close of the evening, the shutting in of night, we give out that the thunderbolt hath converted us, the fever Come with its fiery chariot, and hurried us up to heaven; Deaf & Mutus testamentum facit, quite against Justinians Rule;
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he that hath sent out most of his senses before him, and retains but the last glimmering of life, is allowed to make his Will and reverse all former acts by that one final. Satan hath all the man hath to give, under hand and seal, all his life time, the spring especially and verdure of his age, the children pass through the fire to Moloch, and just as he is a dropping out of the world, he makes signes of cancelling that will, and by a dumb act of revocation, bequeaths his soul to God, and his Executor must see it paid among other legacies, and all this passes for legal in the Court, and none of the Canons against the antient Clinici can be heard against them;
he that hath sent out most of his Senses before him, and retains but the last glimmering of life, is allowed to make his Will and reverse all former acts by that one final. Satan hath all the man hath to give, under hand and seal, all his life time, the spring especially and verdure of his age, the children pass through the fire to Moloch, and just as he is a dropping out of the world, he makes Signs of cancelling that will, and by a dumb act of revocation, Bequeathes his soul to God, and his Executor must see it paid among other legacies, and all this passes for Legal in the Court, and none of the Canonas against the ancient Clinici can be herd against them;
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The greatest wound to duty, that ever yet it met with among Christians. Thus do our vain phansies, and vainer hopes joyn to supplant duty and good works, and dismiss them out of the Church, and if all or any of this be orthodox divinity ;
The greatest wound to duty, that ever yet it met with among Christians. Thus do our vain fancies, and vainer hope's join to supplant duty and good works, and dismiss them out of the Church, and if all or any of this be orthodox divinity;
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then sure the duty of almes-giving will prove a suspected phrase, haeretici characteris, of an heretical stampe, and then I am fallen on a thankless argument, which yet I must not retract, or repent of,
then sure the duty of almsgiving will prove a suspected phrase, haeretici characteris, of an heretical stamp, and then I am fallen on a thankless argument, which yet I must not retract, or Repent of,
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For this purpose shall I make my address to you in Daniels words, Dan. 4.27. Break off your sins by righteousness and your iniquities by shewing mercy to the poor, righteousness and mercy, the two degrees of almes-giving, that I told you of;
For this purpose shall I make my address to you in Daniel's words, Dan. 4.27. Break off your Sins by righteousness and your iniquities by showing mercy to the poor, righteousness and mercy, the two Degrees of almsgiving, that I told you of;
and I hope it will not prove offensive, when he speaks it. 8hall I tell you of a new religion, and yet that a pure one, and the same an old religion, and yet that an undefiled (for so the beloved disciple calls this duty of charity, a new Commandment, and an old Commandment, 1 Joh. 2.) it shall be in S. James his words, Jam. 1.27.
and I hope it will not prove offensive, when he speaks it. 8hall I tell you of a new Religion, and yet that a pure one, and the same an old Religion, and yet that an undefiled (for so the Beloved disciple calls this duty of charity, a new Commandment, and an old Commandment, 1 John 2.) it shall be in S. James his words, Jam. 1.27.
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Shall I tell you in one word, that though heaven be given us freely, yet almes-giving is the consideration mentioned in the conveyance, that men are acknowledged the blessed of God, and called to heaven, upon the performance of this duty, that although it pretend not to any merit, either ex congruo, or condigno, yet 'tis a duty most acceptable in the sight of God, that almes-giving is mentioned,
Shall I tell you in one word, that though heaven be given us freely, yet almsgiving is the consideration mentioned in the conveyance, that men Are acknowledged the blessed of God, and called to heaven, upon the performance of this duty, that although it pretend not to any merit, either ex Congruo, or condigno, yet it's a duty most acceptable in the sighed of God, that almsgiving is mentioned,
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when assurance is left out, charity crown'd, when confidence is rejected? I love not to be either magisterial, or quarrelsome, but to speak the words of truth and sobriety, to learn, and if it be possible to have peace with all men ;
when assurance is left out, charity crowned, when confidence is rejected? I love not to be either magisterial, or quarrelsome, but to speak the words of truth and sobriety, to Learn, and if it be possible to have peace with all men;
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If all this will justifie the doctrine, and make this text Christian, perswade your judgements, that charity may be the queen of heaven (maxima autem harum charitas, the greatest of these is charity) without affront, or injury done to any other grace ;
If all this will justify the Doctrine, and make this text Christian, persuade your Judgments, that charity may be the queen of heaven (maxima autem harum charitas, the greatest of these is charity) without affront, or injury done to any other grace;
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And to infuse some life, some alacriousness into you, for that purpose, I shall descend to the more sensitive, quickning, inlivening part of this text, the benefit arising from the performance of this duty, Dicas coram Domino,
And to infuse Some life, Some alacriousness into you, for that purpose, I shall descend to the more sensitive, quickening, enlivening part of this text, the benefit arising from the performance of this duty, Dicas coram Domino,
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1. To shew you in thesi, That confidence or claiming any thing at Gods hands, must take its rise from duty in performance. 2. In hypothesi, to give you the connexion betwixt this confidence,
1. To show you in Thessia, That confidence or claiming any thing At God's hands, must take its rise from duty in performance. 2. In Hypothesis, to give you the connexion betwixt this confidence,
If there be any doubt of the truth of this, I shall give you but one ground of proof, which I think will be demonstrative, and 'tis that, that will easily be understood, I am sure, I hope, as easily consented to;
If there be any doubt of the truth of this, I shall give you but one ground of proof, which I think will be demonstrative, and it's that, that will Easily be understood, I am sure, I hope, as Easily consented to;
That all the promises of God, even of Christ in the Gospel, are conditional promises, not personal, for the Law descends not to particular persons (and in this the Gospel is a Law too, NONLATINALPHABET the Law of faith ) nor absolute, as that signifies irrespective or exclusive of qualifications or demeanure, for that is all one with personal, and if either of those were true,
That all the promises of God, even of christ in the Gospel, Are conditional promises, not personal, for the Law descends not to particular Persons (and in this the Gospel is a Law too, the Law of faith) nor absolute, as that signifies irrespective or exclusive of qualifications or demeanour, for that is all one with personal, and if either of those were true,
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then should Christ be what he renounces, a NONLATINALPHABET an accepter of persons and individual entities, and so the mercies of heaven, belong to Saul the persecuter, as truely as Paul the Apostle, Saul the injurious, as Paul the abundant labourer, Saul the blasphemer, as Paul the martyr: It remains then, that they be conditional promises, and so they are explicitely, for the most part, the condition named, and specified, 2 Cor. 6.17. Come out and be you separate, and touch not the unholy thing;
then should christ be what he renounces, a an accepter of Persons and Individu entities, and so the Mercies of heaven, belong to Saul the Persecutor, as truly as Paul the Apostle, Saul the injurious, as Paul the abundant labourer, Saul the blasphemer, as Paul the martyr: It remains then, that they be conditional promises, and so they Are explicitly, for the most part, the condition nam, and specified, 2 Cor. 6.17. Come out and be you separate, and touch not the unholy thing;
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the condition you see set foremost in the Indenture, and then, I will receive you — and therefore most logically inferres the Apostle, in the next words the beginning of c. 7. Having therefore these promises let us cleanse our selves from all filthyness of the flesh and spirit, perfecting holyness in the fear of God.
the condition you see Set foremost in the Indenture, and then, I will receive you — and Therefore most logically infers the Apostle, in the next words the beginning of c. 7. Having Therefore these promises let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
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Had the promises been of any other sort, but the NONLATINALPHABET, these i.e. conditional promises, the Apostles illation of so much duty cleansing and perfecting, had been utterly unconclusive, if not impertinent. So Rom. 8.28. All things work together for good ;
Had the promises been of any other sort, but the, these i.e. conditional promises, the Apostles illation of so much duty cleansing and perfecting, had been utterly unconclusive, if not impertinent. So Rom. 8.28. All things work together for good;
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to whom? to them that love God, NONLATINALPHABET, to them that are called according to purpose, the word [ called ] a noun in that place not a participle, noting a real, not onely intentional passion, those that are wrought upon by Gods call, and are now in the catalogue of the NONLATINALPHABET, the lovers of God, and that is the condition in the subject ;
to whom? to them that love God,, to them that Are called according to purpose, the word [ called ] a noun in that place not a participle, noting a real, not only intentional passion, those that Are wrought upon by God's call, and Are now in the catalogue of the, the lovers of God, and that is the condition in the Subject;
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and then to them that are thus qualified, belongs that chain of mercies, predestination, vocation to a conformity with Christ, justification, glorification, immediately ensuing.
and then to them that Are thus qualified, belongs that chain of Mercies, predestination, vocation to a conformity with christ, justification, glorification, immediately ensuing.
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Not absolute exact, never sinning, perfect obedience, that was the condition of the first covenant, made in paradise, when there was ability to performe it,
Not absolute exact, never sinning, perfect Obedience, that was the condition of the First Covenant, made in paradise, when there was ability to perform it,
but a condition proportioned to our state, sincerity in lieu of perfection, repentance in exchange for innocence, evangelical instead of legal righteousness, beleeving in the heart, i.e. cordial obedience to the whole Law of Christ, impartial without hypocrisie or indulgence in any known sin, persevering and constant without apostacy, or final defection, and at last humble, without boasting. If you will come yet neerer to a full sight of it, sometimes regeneration or new life is said to be the condition, Except you be born again you can in no wise enter.
but a condition proportioned to our state, sincerity in lieu of perfection, Repentance in exchange for innocence, Evangelical instead of Legal righteousness, believing in the heart, i.e. cordial Obedience to the Whole Law of christ, impartial without hypocrisy or indulgence in any known since, persevering and constant without apostasy, or final defection, and At last humble, without boasting. If you will come yet nearer to a full sighed of it, sometime regeneration or new life is said to be the condition, Except you be born again you can in no wise enter.
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sometimes in conjunction with faith, repent you and beleeve the Gospel, sometimes faith, sometimes love, sometimes self-denyal, sometimes mercifulness, sometimes hope, but that an NONLATINALPHABET, a [ this hope ] that sets us a purifying, every one of these,
sometime in conjunction with faith, Repent you and believe the Gospel, sometime faith, sometime love, sometime self-denial, sometime mercifulness, sometime hope, but that an, a [ this hope ] that sets us a purifying, every one of these,
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but make up one jewel of these so many lesser gemmes, one body of these so many limbes, one recipe compounded of so many ingredients, which you may superscribe NONLATINALPHABET, Catholicon, or the whole duty of man. From this general proposition, without the aid of any assumption, we may conclude demonstratively enough, promises of the Gospel are conditional promises, therefore all confidence must take rise from duty. Duty is the performance of that condition, and to be confident without that, is to conclude without premises, and consequently to claime justification, or pardon of sins, before sanctification be begun in the heart, to challenge right to heaven, before repentance be rooted on earth, to make faith the first grace,
but make up one jewel of these so many lesser gems, one body of these so many limbs, one recipe compounded of so many ingredients, which you may superscribe, Catholicon, or the Whole duty of man. From this general proposition, without the aid of any Assump, we may conclude demonstratively enough, promises of the Gospel Are conditional promises, Therefore all confidence must take rise from duty. Duty is the performance of that condition, and to be confident without that, is to conclude without premises, and consequently to claim justification, or pardon of Sins, before sanctification be begun in the heart, to challenge right to heaven, before Repentance be rooted on earth, to make faith the First grace,
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because he may amend hereafter, though he do not now, and so that possibility, and that futurity may be ground of hope, but then this hope must set us presently upon performance, He that hath this hope purifies himself, or else, it is not that grace of hope, but an NONLATINALPHABET a youthful daringness of soul, a tumor, a disease, a tympany of hope, and if it swell farther than it purge, if it put on confidence before holyness, this hope may be interpreted desperation, an hope that maketh ashamed, an utter destitution of that hope which must bestead a Christian. O let us be sure then, our confidence, our claimes to heaven improve not above their proportion, that we preserve this symmetry of the parts of grace ;
Because he may amend hereafter, though he do not now, and so that possibility, and that futurity may be ground of hope, but then this hope must Set us presently upon performance, He that hath this hope Purifies himself, or Else, it is not that grace of hope, but an a youthful daringness of soul, a tumor, a disease, a tympany of hope, and if it swell farther than it purge, if it put on confidence before holiness, this hope may be interpreted desperation, an hope that makes ashamed, an utter destitution of that hope which must besteaded a Christian. Oh let us be sure then, our confidence, our claims to heaven improve not above their proportion, that we preserve this symmetry of the parts of grace;
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that our hope be but commensurate to our sincerity, our daringness to our duty. A double confidence there is, pro statu, and Absolute; pro statu, when upon survey of my present constitution of soul, I claime right in Christs promises for the present, and doubt not but I shall be bless'd,
that our hope be but commensurate to our sincerity, our daringness to our duty. A double confidence there is, Pro Statu, and Absolute; Pro Statu, when upon survey of my present constitution of soul, I claim right in Christ promises for the present, and doubt not but I shall be blessed,
if I be found so doing: Absolute, when at the end of life, and shutting in of the day, I am able to make up my reckonings with S. Paul, I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness, a crown of felicity. I have done what I had to do,
if I be found so doing: Absolute, when At the end of life, and shutting in of the day, I am able to make up my reckonings with S. Paul, I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness, a crown of felicity. I have done what I had to do,
I have been too long upon the general consideration of the connexion between confidence and duty, if it were an extravagance, I hope 'twas a pardonable one;
I have been too long upon the general consideration of the connexion between confidence and duty, if it were an extravagance, I hope 'twas a pardonable one;
I descend with speed to the hypothesis, the connexion betwixt this confidence and this performance, claiming of temporal plenty upon giving of almes, my last particular.
I descend with speed to the hypothesis, the connexion betwixt this confidence and this performance, claiming of temporal plenty upon giving of alms, my last particular.
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If I have delivered a new doctrine, that will not presently be beleeved, an unusquisque non potest capere, such as every auditor will not consent to, I doubt not but there be plain texts of Scripture, more than one, which will assure any Christian of the truth of it.
If I have Delivered a new Doctrine, that will not presently be believed, an unusquisque non potest capere, such as every auditor will not consent to, I doubt not but there be plain texts of Scripture, more than one, which will assure any Christian of the truth of it.
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Consider them at your leisure, Psal. 41.1, 2. Psal. 112. all to this purpose, Prov. 11.25. & 12.9. & 19.17. and 28.27. Adde to these the words of Christ, Mar. 10.30. which though more generally delivered of any kind of parting with possessions for Christs sake, are applied by S. Hierome to the words of Solomon, Prov. 11.24. There is that scattereth and yet increaseth, quia centuplum accipient in hoc tempore, because, saith he, they receive an hundred fold in this world.
Consider them At your leisure, Psalm 41.1, 2. Psalm 112. all to this purpose, Curae 11.25. & 12.9. & 19.17. and 28.27. Add to these the words of christ, Mar. 10.30. which though more generally Delivered of any kind of parting with possessions for Christ sake, Are applied by S. Jerome to the words of Solomon, Curae 11.24. There is that Scattereth and yet increases, quia Centuplum accipient in hoc tempore, Because, Says he, they receive an hundred fold in this world.
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All which being put together must (to my understanding) make it as clear to any, that acknowledges these for Scripture, as if the NONLATINALPHABET daughter of voice were come back into the world again,
All which being put together must (to my understanding) make it as clear to any, that acknowledges these for Scripture, as if the daughter of voice were come back into the world again,
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but even by appealing to your selves, and challenging any man here present to bring but one instance of a prudent almes-giver, that hath yearly or weekly consecrated some considerable part of his revenue or increase to that use,
but even by appealing to your selves, and challenging any man Here present to bring but one instance of a prudent almsgiver, that hath yearly or weekly consecrated Some considerable part of his revenue or increase to that use,
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if he have done it constantly, and sincerely from the one true principle, compliance with the command and example of God, let him speak his conscience, if he do not think, that all the rest hath thrived the better for that,
if he have done it constantly, and sincerely from the one true principle, compliance with the command and Exampl of God, let him speak his conscience, if he do not think, that all the rest hath thrived the better for that,
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as Phlebotomie hath saved many mens lives, letting out some ounces of blood been the securing of the whole mass, that it hath had a secret, blessing influence, a vital, auspicious infection upon the remainder, by this art of consecrating our estates, intitling God to the fence, and safeguard of them,
as Phlebotomy hath saved many men's lives, letting out Some ounces of blood been the securing of the Whole mass, that it hath had a secret, blessing influence, a vital, auspicious infection upon the remainder, by this art of consecrating our estates, entitling God to the fence, and safeguard of them,
and a kind of sacrilege to approach, or purloyne from them, as they that put the crown into their intaile, do thereby secure it to the right heir, that it can never be cut off. The poor widow of Sarepta, what a strange trial made she of this truth? When the last of her store was fetch'd out to make the funeral feast for her self and family, that they might eat and dy, that very last cake, that all that was left, she gives to Elijah in his distress, and this is so farre from ruining her, that it brought a blessing on her barrel and her cruse, that she and all hers were not able to exhaust ;
and a kind of sacrilege to approach, or purloin from them, as they that put the crown into their intail, do thereby secure it to the right heir, that it can never be Cut off. The poor widow of Sarepta, what a strange trial made she of this truth? When the last of her store was fetched out to make the funeral feast for her self and family, that they might eat and die, that very last cake, that all that was left, she gives to Elijah in his distress, and this is so Far from ruining her, that it brought a blessing on her barrel and her cruse, that she and all hers were not able to exhaust;
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But these are ex abundanti, more than is required for the vouching of my present proposition, and of a higher strain, than what I design for your imitation.
But these Are ex abundanti, more than is required for the vouching of my present proposition, and of a higher strain, than what I Design for your imitation.
And if you can but beleeve this one thing, that I have brought many witnesses from heaven to testifie, that your goodness shall not impaire your plenty, that your store shall never be lessened by so giving, I doubt not but you will be as forward to go, as any man to have you.
And if you can but believe this one thing, that I have brought many Witnesses from heaven to testify, that your Goodness shall not impair your plenty, that your store shall never be lessened by so giving, I doubt not but you will be as forward to go, as any man to have you.
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'Tis ordinarily observed of young men and dissolute, that they have many times a great aptness and ingeniousness and withall patience to any speculative knowledge, the Mathematicks, or any such the abstrusest studies,
It's ordinarily observed of young men and dissolute, that they have many times a great aptness and ingeniousness and withal patience to any speculative knowledge, the Mathematics, or any such the abstrusest studies,
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And, my brethren, give me leave to tell you in the spirit of meekness, that the like, in another respect, is observed of this auditory, anything wherein their wealth is not concerned, is most readily entertained, none more attentive, ingenious auditors;
And, my brothers, give me leave to tell you in the Spirit of meekness, that the like, in Another respect, is observed of this auditory, anything wherein their wealth is not concerned, is most readily entertained, none more attentive, ingenious Auditors;
but when their profit is intrench'd on, their beloved golden idol (of which I may say with Moses, O this people have committed a great sin, made them Gods of gold ) when this, I say, begins to be in danger, as the silver shrines at S. Pauls preaching, Act. 19. then,
but when their profit is entrenched on, their Beloved golden idol (of which I may say with Moses, Oh this people have committed a great since, made them God's of gold) when this, I say, begins to be in danger, as the silver shrines At S. Paul's preaching, Act. 19. then,
And this is the ground of Christs most considerable observation, NONLATINALPHABET how hard (and NONLATINALPHABET how impossible) is it for a rich man to enter the Kingdome of heaven, for a worldly minded man to be a Christian? Could you but reduce into order this one mighty exorbitant humour, purge out this NONLATINALPHABET,
And this is the ground of Christ most considerable observation, how hard (and how impossible) is it for a rich man to enter the Kingdom of heaven, for a worldly minded man to be a Christian? Could you but reduce into order this one mighty exorbitant humour, purge out this,
as he goes on, in the aggravating of covetousness, we English it, band of iniquity, but it signifies a complication of wickedness bound up all in one volume, mingled into one hypostasis, this legion of earthly devils, that came out of the tombes to enter into thee,
as he Goes on, in the aggravating of covetousness, we English it, band of iniquity, but it signifies a complication of wickedness bound up all in one volume, mingled into one hypostasis, this legion of earthly Devils, that Come out of the tombs to enter into thee,
I should then proceed with some heart and spirit, & tell you that, that every man knows but such demoniackes, that almes-giving is in it self a thing that any man living,
I should then proceed with Some heart and Spirit, & tell you that, that every man knows but such demoniackes, that almsgiving is in it self a thing that any man living,
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if he have but the reliques of unregenerate nature, and the notion of a Deity about him, would take pleasure in it, were he but satisfied of this one scruple, that 'twould not hinder his thriving in this world.
if he have but the Relics of unregenerate nature, and the notion of a Deity about him, would take pleasure in it, were he but satisfied of this one scruple, that 'twould not hinder his thriving in this world.
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'Tis more blessed to give than to receive, is the Apophthegme of S. Paul quoted from Christ, though it be not rehearsed in the Gospel, and Clemens hath turned it into a maxime, NONLATINALPHABET, 'tis giving not possessing that signifies a man to be happy ;
It's more blessed to give than to receive, is the Apophthegm of S. Paul quoted from christ, though it be not rehearsed in the Gospel, and Clemens hath turned it into a maxim,, it's giving not possessing that signifies a man to be happy;
And of the same inclination in the worst of you, I will no more doubt, than I do of your being men, of your having humane souls about you, could you be but fortified against this one terror, were but this one trembling spirit exorcised, and cast out, this apprehension of impairing your estates by that means:
And of the same inclination in the worst of you, I will no more doubt, than I do of your being men, of your having humane Souls about you, could you be but fortified against this one terror, were but this one trembling Spirit exorcised, and cast out, this apprehension of impairing your estates by that means:
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Now of this an ordinary Jew makes so little doubt, meerly upon authority of the places of the Old Testament, which I cited, that he may read thee a lecture of faith in this particular.
Now of this an ordinary Jew makes so little doubt, merely upon Authority of the places of the Old Testament, which I cited, that he may read thee a lecture of faith in this particular.
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Paulus Fagius assures me of the moderne Jewes, who have not been observed to be over-liberal, that they still observe the payment of the poor mans tithe, meerly out of design to inrich themselves by that means, and tells us of a Proverb of Rabbi Akiba, NONLATINALPHABET tithes are the hedges to our riches, and on the contrary, that there be seven kinds of judgements that come upon the world for seven prevarications, and the first is famine upon not tithing, and the second again, another kind of famine upon another not tithing, and that second plainly belongs to the poor mans tithing, when (as it followes) some are full, and others are famish'd, and the third is a plague upon not obeying the Law concerning the fruits of the Sabbatical year, which you know, were to be left to the poor, And again that there are four seasons, wherein the plague was wont to rage especially, in the fourth year upon the non payment of the poor mans tithe the third year, on the seventh, upon the like default in the sixth, in the end of the seventh, upon default concerning the seventh years fruits, that were to be free and common, and the last yearly, in the close of the feast of tabernacles, upon the robbing of the poor of those gifts that at that time were left unto them, the gleanings of the harvest, and vintage, the corners of the field, the fallings, &c. Adde to this one place more of Rabbi Bechai, Though, saith he, it be unlawful to prove or tempt the Lord, for a man must not say, I will performe such a commandment, to the end, I may prosper in riches, yet Mal. 3.10. and Prov. 3.10.
Paulus Fagius assures me of the modern Jews, who have not been observed to be over-liberal, that they still observe the payment of the poor men tithe, merely out of Design to enrich themselves by that means, and tells us of a Proverb of Rabbi Akiba, Tithes Are the hedges to our riches, and on the contrary, that there be seven Kinds of Judgments that come upon the world for seven prevarications, and the First is famine upon not tithing, and the second again, Another kind of famine upon Another not tithing, and that second plainly belongs to the poor men tithing, when (as it follows) Some Are full, and Others Are famished, and the third is a plague upon not obeying the Law Concerning the fruits of the Sabbatical year, which you know, were to be left to the poor, And again that there Are four seasons, wherein the plague was wont to rage especially, in the fourth year upon the non payment of the poor men tithe the third year, on the seventh, upon the like default in the sixth, in the end of the seventh, upon default Concerning the seventh Years fruits, that were to be free and Common, and the last yearly, in the close of the feast of Tabernacles, upon the robbing of the poor of those Gifts that At that time were left unto them, the gleanings of the harvest, and vintage, the corners of the field, the fallings, etc. Add to this one place more of Rabbi Bechai, Though, Says he, it be unlawful to prove or tempt the Lord, for a man must not say, I will perform such a Commandment, to the end, I may prosper in riches, yet Malachi 3.10. and Curae 3.10.
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there is an exception for payment of tithes and works of mercy, intimating that on the performance of this duty we may expect even miracles to make us rich, and set to that performance on contemplation and confidence of that promise. And 'tis strange, that we Christians should find more difficulty in beleeving this,
there is an exception for payment of Tithes and works of mercy, intimating that on the performance of this duty we may expect even Miracles to make us rich, and Set to that performance on contemplation and confidence of that promise. And it's strange, that we Christians should find more difficulty in believing this,
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than the griping reprobated Jewes; strange, that all those books of Scripture should be grown apocryphal, just since the minute, that I cited those testimonies out of them.
than the gripping reprobated Jews; strange, that all those books of Scripture should be grown apocryphal, just since the minute, that I cited those testimonies out of them.
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This I am resolved on, 'tis want of belief, and nothing else, that keeps men from the practice of this duty, whatsoever 'tis in other sins, we may beleeve aright,
This I am resolved on, it's want of belief, and nothing Else, that keeps men from the practice of this duty, whatsoever it's in other Sins, we may believe aright,
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and yet do contrary (our understanding hath not such a controuling power over the Will, as some imagine) yet in this particular, this cannot be pretended;
and yet do contrary (our understanding hath not such a controlling power over the Will, as Some imagine) yet in this particular, this cannot be pretended;
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Could this one mountain be removed, the lessening of our wealth that almes-giving is accused of, could this one scandal to flesh and blood be kick'd out of the way, there is no other devil would take the unmerciful mans part, no other temptation molest the almes-giver. And how unjust a thing this is,
Could this one mountain be removed, the lessening of our wealth that almsgiving is accused of, could this one scandal to Flesh and blood be Kicked out of the Way, there is no other Devil would take the unmerciful men part, no other temptation molest the almsgiver. And how unjust a thing this is,
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but here when all is done, the truth of the doctrine still [ that we shall not be the poorer for almes-giving ] is that, that can never go down with us, lyes still crude unconcocted in our stomachs;
but Here when all is done, the truth of the Doctrine still [ that we shall not be the Poorer for almsgiving ] is that, that can never go down with us, lies still crude unconcocted in our stomachs;
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Let me onely tell you, that you have no more evidence for the truth of Christs coming into the world, for all the fundamentals of your faith, on which you are content your salvation should depend,
Let me only tell you, that you have no more evidence for the truth of Christ coming into the world, for all the fundamentals of your faith, on which you Are content your salvation should depend,
Do not now make a mockery at this doctrine, and either with the Jew in Cedrenus, or the Christian in Palladius, throw away all you have, at one largesse, to see whether God will gather it up for you again,
Do not now make a mockery At this Doctrine, and either with the Jew in Cedrenus, or the Christian in Palladius, throw away all you have, At one largess, to see whither God will gather it up for you again,
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but set soberly, and solemnely about the duty, in the fear of God, and complyance with his will, and in bowels of compassion to thy poor brethren, that stand in need of thy comfort, those Emeralds and Jacinths, that Macarius perswaded the rich virgin to lay out her wealth upon;
but Set soberly, and solemnly about the duty, in the Fear of God, and compliance with his will, and in bowels of compassion to thy poor brothers, that stand in need of thy Comfort, those Emeralds and Jacinths, that Macarius persuaded the rich Virgae to lay out her wealth upon;
cc-acp vvd av-j, cc av-j p-acp dt n1, p-acp dt n1 pp-f np1, cc n1 p-acp po31 vmb, cc p-acp n2 pp-f n1 p-acp po21 j n2, cst vvb p-acp n1 pp-f po21 vvi, d n2 cc n2, cst np1 vvd dt j n1 pc-acp vvi av po31 n1 p-acp;
and this out of no other insidious or vain-glorious, but the one, pure, Christian forementioned design, and put it to the venture, if God ever suffer thee to want, what thou hast thus bestowed. Dorotheus hath excellently stated this, NONLATINALPHABET.
and this out of no other insidious or vainglorious, but the one, pure, Christian forementioned Design, and put it to the venture, if God ever suffer thee to want, what thou hast thus bestowed. Dorotheus hath excellently stated this,.
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But then all these traffickers must not be so unconscionable, as to look, for any arreare of farther reward, when they are thus paid at present, they must remember NONLATINALPHABET, they have no depositum behind laid up with God for them,
But then all these traffickers must not be so unconscionable, as to look, for any arrear of farther reward, when they Are thus paid At present, they must Remember, they have no depositum behind laid up with God for them,
p-acp av d d n2 vmb xx vbi av j, c-acp pc-acp vvi, p-acp d av pp-f jc n1, c-crq pns32 vbr av vvn p-acp j, pns32 vmb vvi, pns32 vhb dx fw-la a-acp vvn a-acp p-acp np1 p-acp pno32,
Bring you all the tithes into the storehouse (no doubt but this comprehends the duty in the text, the compleveris anno tertio, the poor mans tithing) that there may be meat in my house,
Bring you all the Tithes into the storehouse (no doubt but this comprehends the duty in the text, the compleveris Anno tertio, the poor men tithing) that there may be meat in my house,
Thou that hast tired, and harass'd out thy spirits, in an improsperous, succesless pursuit of riches, digged and drudged in the mines, thy soul as well as thou,
Thou that hast tired, and harassed out thy spirits, in an improsperous, successless pursuit of riches, dug and drudged in the mines, thy soul as well as thou,
pns21 cst vh2 vvn, cc j av po21 n2, p-acp dt j, j n1 pp-f n2, vvn cc vvn p-acp dt n2, po21 n1 c-acp av c-acp pns21,
and all the production of thy patience, and industry crumbled and mouldered away bewixt thy fingers, thou that wouldest fain be rich, and canst not get Plutus to be so kind to thee, art willing to give Satan his own asking, thy prostraveris, for his totum hoc, to go down to hell for that merchandice, and yet art not able to compass it, let me direct thee to a more probable course of obtaining thy designes, to a more thriving trade, a more successful voyage, not all the devotions thou dayly numbrest to the devil or good fortune, not all the inventions, and engines, and stratagemes of covetousness managed by the most practiced worldling, can ever tend so much to the securing thee of abundance in this life,
and all the production of thy patience, and industry crumbled and mouldered away betwixt thy fingers, thou that Wouldst fain be rich, and Canst not get Plutus to be so kind to thee, art willing to give Satan his own asking, thy prostraveris, for his totum hoc, to go down to hell for that merchandise, and yet art not able to compass it, let me Direct thee to a more probable course of obtaining thy designs, to a more thriving trade, a more successful voyage, not all the devotions thou daily numbrest to the Devil or good fortune, not all the Inventions, and Engines, and stratagems of covetousness managed by the most practiced worldling, can ever tend so much to the securing thee of abundance in this life,
cc d dt n1 pp-f po21 n1, cc n1 vvd cc j-vvn av p-acp po21 n2, pns21 cst vmd2 vvi vbi j, cc vm2 xx vvi np1 pc-acp vbi av j p-acp pno21, vb2r j pc-acp vvi np1 po31 d vvg, po21 fw-la, p-acp po31 fw-la fw-la, pc-acp vvi a-acp p-acp n1 p-acp d n1, cc av n1 xx j p-acp vvi pn31, vvb pno11 vvi pno21 p-acp dt dc j n1 pp-f vvg po21 n2, p-acp dt dc vvg vvi, dt dc j n1, xx d dt n2 pns21 av-j vv2 p-acp dt n1 cc j n1, xx d dt n2, cc n2, cc n2 pp-f n1 vvn p-acp dt ds vvd n1, vmb av vvi av av-d p-acp dt vvg pno21 pp-f n1 p-acp d n1,
as this one compleveris of the text, the payment of the poor mans tithing. And then suffer thy self for once to be disabused, give over the worldlings way, with a hâc non successit, reforme this error of good husbandry, this mistake of frugality, this heresie of the worldling, and come to this new Ensurers office, erected by God himself, prove and try if God do not open thee the windowes of heaven — shall I adde for the conclusion of all, the mention of that poor, unconsidered merchandice, the treasures of heaven, after all this wealth is at an end, the riches of the coelestial paradise, which like that other of Eden is the posing of Geographers, pars terrae incognita, undiscovered yet to the worldlings heart.
as this one compleveris of the text, the payment of the poor men tithing. And then suffer thy self for once to be disabused, give over the worldlings Way, with a hâc non successit, reform this error of good Husbandry, this mistake of frugality, this heresy of the worldling, and come to this new Ensurers office, erected by God himself, prove and try if God do not open thee the windows of heaven — shall I add for the conclusion of all, the mention of that poor, unconsidered merchandise, the treasures of heaven, After all this wealth is At an end, the riches of the celestial paradise, which like that other of Eden is the posing of Geographers, pars terrae incognita, undiscovered yet to the worldlings heart.
c-acp d crd fw-la pp-f dt n1, dt n1 pp-f dt j ng1 n1. cc av vvb po21 n1 p-acp a-acp pc-acp vbi j, vvb p-acp dt n2 n1, p-acp dt fw-la fw-fr fw-la, vvi d n1 pp-f j n1, d vvb pp-f n1, d n1 pp-f dt n1, cc vvb p-acp d j n2 n1, vvn p-acp np1 px31, vvb cc vvi cs np1 vdb xx vvi pno21 dt n2 pp-f n1 — vmb pns11 vvi p-acp dt n1 pp-f d, dt n1 pp-f d j, j n1, dt n2 pp-f n1, p-acp d d n1 vbz p-acp dt n1, dt n2 pp-f dt j n1, r-crq av-j d n-jn pp-f np1 vbz dt n-vvg pp-f n2, fw-la fw-la fw-la, j av p-acp dt n2 n1.
Me thinks there should be no hurt in that, if such friends may be made of this Mammon of unrighteousness, this false-hearted, unfaithful wealth of yours, that when you fail, they may receive you into everlasting habitations, sure this may be allowed to joyn with other motives to the performance of a well-tasted, wholsome duty.
Me thinks there should be no hurt in that, if such Friends may be made of this Mammon of unrighteousness, this False-hearted, unfaithful wealth of yours, that when you fail, they may receive you into everlasting habitations, sure this may be allowed to join with other motives to the performance of a well-tasted, wholesome duty.
In a word, If earth, and heaven combined together, be worth considering, the possession of the one, and reversion of the other, abundance and affluence here, the yearly wages of almes-giving, and joyes and eternity hereafter, the final reward of almes-giving, a present coronet, and a future crown, a Canaan below,
In a word, If earth, and heaven combined together, be worth considering, the possession of the one, and reversion of the other, abundance and affluence Here, the yearly wages of almsgiving, and Joys and eternity hereafter, the final reward of almsgiving, a present coronet, and a future crown, a Canaan below,
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and neither world, nor flesh have any manner of quarrel to feign against it, then may I hope, that I have not preach'd in vain, that what I have now onely,
and neither world, nor Flesh have any manner of quarrel to feign against it, then may I hope, that I have not preached in vain, that what I have now only,
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as a precentor, begun to you, the whole chorus will answer in the counterpart, what hath been now proclaimed to your ears, be ecchoed back again by your hearts, and lives, and the veryest stone in the temple take up its part, the hardest impenetrablest, unmercifullest heart joyn in the NONLATINALPHABET.
as a precentor, begun to you, the Whole chorus will answer in the counterpart, what hath been now proclaimed to your ears, be echoed back again by your hearts, and lives, and the veriest stone in the temple take up its part, the Hardest impenetrablest, unmercifullest heart join in the.
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and then your hearts to the acknowledgement, and practice of this duty, direct your hands in the husbandring that treasure intrusted to them, that mercy being added to your zeal, Charity to your devotion, your goodness may shine as well as burn, that men may see, and taste your good works, glorifie God for you here,
and then your hearts to the acknowledgement, and practice of this duty, Direct your hands in the husbandring that treasure Entrusted to them, that mercy being added to your zeal, Charity to your devotion, your Goodness may shine as well as burn, that men may see, and taste your good works, Glorify God for you Here,
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