Yea, and they thought themselves so extream Happy in his Ministry, that he himself bears them witness, that if it had been possible, they would have plucked out their own Eyes,
Yea, and they Thought themselves so extreme Happy in his Ministry, that he himself bears them witness, that if it had been possible, they would have plucked out their own Eyes,
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There was in those times a Sect of Men called Gnosticks, who, though they were notorious for all manner of Lewdness and Debauchery, did yet pretend to a greater measure of Knowledge than other Men.
There was in those times a Sect of Men called Gnostics, who, though they were notorious for all manner of lewdness and Debauchery, did yet pretend to a greater measure of Knowledge than other Men.
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And consequently, we need not inquire any further into the Cause why these Galatians who were at first so fond of St. Paul, are now become so much his Enemies;
And consequently, we need not inquire any further into the Cause why these Galatians who were At First so found of Saint Paul, Are now become so much his Enemies;
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for says he, Am I become your Enemy, because I tell you the Truth? His telling them the truth, was the true and the only cause of all their Enmity against him:
for Says he, Am I become your Enemy, Because I tell you the Truth? His telling them the truth, was the true and the only cause of all their Enmity against him:
Fourthly, I shall shew you, that Ministers are not to forbear to tell the Truth, though they make their greatest Friends to become their Enemies by so doing. And then
Fourthly, I shall show you, that Ministers Are not to forbear to tell the Truth, though they make their greatest Friends to become their Enemies by so doing. And then
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And yet they fell out upon a very ordinary occasion, and the Contention grew so sharp between them, that they departed asunder one from the other, Acts 15. 39. Holy David had a Familiar Friend, a Companion, a Guide, who did eat of his Bread, whom he trusted, with whom he took sweet Counsel,
And yet they fell out upon a very ordinary occasion, and the Contention grew so sharp between them, that they departed asunder one from the other, Acts 15. 39. Holy David had a Familiar Friend, a Companion, a Guide, who did eat of his Bred, whom he trusted, with whom he took sweet Counsel,
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and did magnifie himself against him, Psal. 41. & 55. Nay, and even David himself was not altogether so friendly to Jonathan 's Posterity as he ought to have been.
and did magnify himself against him, Psalm 41. & 55. Nay, and even David himself was not altogether so friendly to Johnathan is Posterity as he ought to have been.
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but to the Oath of God that had passed between them, 2 Sam. 21. 7. And not to heap up any more instances in so plain a case, St. Peter who loved Christ so entirely,
but to the Oath of God that had passed between them, 2 Sam. 21. 7. And not to heap up any more instances in so plain a case, Saint Peter who loved christ so entirely,
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And 'twere well for all the Haters of God's People, if they did but thus ingenuously confese, that all their Hatred against Good Men, proceeds from no other cause but their Hatred against the Truth which they profess.
And 'twere well for all the Haters of God's People, if they did but thus ingenuously confese, that all their Hatred against Good Men, proceeds from no other cause but their Hatred against the Truth which they profess.
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Solomon tells us, Truly the Light is sweet, and a pleasant thing it is for the Eyes to behold the Sun, Eccles. 11. 7. And yet take a Man that has sore Eyes,
Solomon tells us, Truly the Light is sweet, and a pleasant thing it is for the Eyes to behold the Sun, Eccles. 11. 7. And yet take a Man that has soar Eyes,
and yet take a Man after the Fall in his corrupted state, and Truth is so far from being either sweet or pleasant to him, that he shuns it as much as possible,
and yet take a Man After the Fallen in his corrupted state, and Truth is so Far from being either sweet or pleasant to him, that he shuns it as much as possible,
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And yet, just such another Folly are those Men guilty of, who turn away their Ministers for telling them the Truth, whose Business and Employment it is to do so upon Pain of Damnation.
And yet, just such Another Folly Are those Men guilty of, who turn away their Ministers for telling them the Truth, whose Business and Employment it is to do so upon Pain of Damnation.
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And therefore St. Paul told the Galatians plainly, that nothing but foolishness and bewitchery could ever have made them his Enemies upon that account.
And Therefore Saint Paul told the Galatians plainly, that nothing but foolishness and bewitchery could ever have made them his Enemies upon that account.
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For, says he, Gal. 3. 1. O foolish Galatians, who hath bewitched you? All the reason they had to hate him, was no reason at all; 'twas perfect Folly and Bewitchery.
For, Says he, Gal. 3. 1. O foolish Galatians, who hath bewitched you? All the reason they had to hate him, was no reason At all; 'twas perfect Folly and Bewitchery.
Secondly, Ministers are but the Servants, and Messengers, and Ambassadors of Almighty God; and their business is, to tell Men the Truth, and to tell them their Faults.
Secondly, Ministers Are but the Servants, and Messengers, and ambassadors of Almighty God; and their business is, to tell Men the Truth, and to tell them their Faults.
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And canst thou be angry with a poor Servant for doing what his Master bids him? Canst thou be angry with a Messenger for delivering his Message? Canst thou be angry with an Ambassador for doing what the King his Master commands him,
And Canst thou be angry with a poor Servant for doing what his Master bids him? Canst thou be angry with a Messenger for delivering his Message? Canst thou be angry with an Ambassador for doing what the King his Master commands him,
For while Uzziah the King was wroth with the Priests, the Leprosie rose up in his Forehead before the Priests in his House of the Lord, 2 Chron. 26. 19. And the Sons of Ely hearkned not unto the voice of their Father the Priest,
For while Uzziah the King was wroth with the Priests, the Leprosy rose up in his Forehead before the Priests in his House of the Lord, 2 Chronicles 26. 19. And the Sons of Ely hearkened not unto the voice of their Father the Priest,
because the Lord would slay them, 1 Sam. 2. 25. Their Disobedience to the Priest was the cause that God would slay them, was the cause of their Destruction.
Because the Lord would slay them, 1 Sam. 2. 25. Their Disobedience to the Priest was the cause that God would slay them, was the cause of their Destruction.
And at the very same time that the Men of Sodom contended with Lot the Preacher of Righteousness, the destroying Angels were at hand for his Assistance and their Destruction, Gen. 19. throughout the Chapter.
And At the very same time that the Men of Sodom contended with Lot the Preacher of Righteousness, the destroying Angels were At hand for his Assistance and their Destruction, Gen. 19. throughout the Chapter.
And two she Bears came forth out of the Wood, and tare to pieces two and forty Children that mocked Elisha, by saying unto him, Go up thou bald Head, go up thou bald Head, 2 Kings 2. 24. And the Destruction that attends those who hate God's Ministers, is no ordinary Destruction I do assure you:
And two she Bears Come forth out of the Wood, and tear to Pieces two and forty Children that mocked Elisha, by saying unto him, Go up thou bald Head, go up thou bald Head, 2 Kings 2. 24. And the Destruction that attends those who hate God's Ministers, is no ordinary Destruction I do assure you:
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For, it is so great and terrible, that Sodom and Gomorrah will fare much better than they at the Day of Judgment, Matth. 11. 24. And therefore certainly, that Man must needs be a very Bruit indeed, that provokes God to destroy him with an utter Destruction, rather than he will for bear to hate his Ministers for telling him the Truth.
For, it is so great and terrible, that Sodom and Gomorrah will fare much better than they At the Day of Judgement, Matthew 11. 24. And Therefore Certainly, that Man must needs be a very Bruit indeed, that provokes God to destroy him with an utter Destruction, rather than he will for bear to hate his Ministers for telling him the Truth.
And God will require the Soul of every man at his hand, if he does not give him timely warning against every Sin, Ezek. 3. 18. And can you be angry with your Minister for telling you the Truth, that he may prevent his own Damnation and yours too? If he does not tell you the Truth, you will get nothing by it;
And God will require the Soul of every man At his hand, if he does not give him timely warning against every since, Ezekiel 3. 18. And can you be angry with your Minister for telling you the Truth, that he may prevent his own Damnation and yours too? If he does not tell you the Truth, you will get nothing by it;
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And I do here assure you all in the Presence of Almighty God, that if I know any thing of my own Heart, I would willingly suffer any temporal Evil in this World,
And I do Here assure you all in the Presence of Almighty God, that if I know any thing of my own Heart, I would willingly suffer any temporal Evil in this World,
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Although I must needs own at the same time, that if you do not practise those plain Discourses that I have preach'd to you from this place, they will do you the greatest harm imaginable.
Although I must needs own At the same time, that if you do not practise those plain Discourses that I have preached to you from this place, they will do you the greatest harm imaginable.
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and we feel that you are our Members, tho you have no fellowfeeling for us; and what-ever befalls you, grieves us, and makes our very Hearts to bleed again.
and we feel that you Are our Members, though you have no Fellowfeeling for us; and whatever befalls you, grieves us, and makes our very Hearts to bleed again.
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And we denounce the Judgments of the Lord against you, after the same manner, and with the same aking and trembling Hearts that a Man suffers an infected Member to be cut off for the preservation of his whole Body.
And we denounce the Judgments of the Lord against you, After the same manner, and with the same aching and trembling Hearts that a Man suffers an infected Member to be Cut off for the preservation of his Whole Body.
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He woundeth, and his Hands make whole. He breaks your Hearts, and makes them contrite; but it is only, that the Seed of the Word may the better enter into, and take root in them.
He wounds, and his Hands make Whole. He breaks your Hearts, and makes them contrite; but it is only, that the Seed of the Word may the better enter into, and take root in them.
So then, If the Minister tells you the Truth, and that Truth wounds your Hearts, and terrifies your Consciences with the odious sight of your past Sins;
So then, If the Minister tells you the Truth, and that Truth wounds your Hearts, and terrifies your Consciences with the odious sighed of your past Sins;
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or burning, or stabing thy self? And yet, is the Minister thine Enemy, for telling thee the Truth, which is to save thee from greater Dangers, the Bottomless Pit,
or burning, or stabbing thy self? And yet, is the Minister thine Enemy, for telling thee the Truth, which is to save thee from greater Dangers, the Bottomless Pit,
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and the Gulph impassable, and the perpetual gnawings of the never-dying Worm? Is he that doth good to thy Body thine only Friend? And is he that doth good to thy Soul thine only Enemy? Is thy Body better than thy Soul? Yea, is thy Soul the only thing that thou takest no care for? Is the Surgeon thy Friend,
and the Gulf impassable, and the perpetual gnawings of the never-dying Worm? Is he that does good to thy Body thine only Friend? And is he that does good to thy Soul thine only Enemy? Is thy Body better than thy Soul? Yea, is thy Soul the only thing that thou Takest no care for? Is the Surgeon thy Friend,
for doing that to thy Soul, which the Surgeon does to thy Body? Is not the sharpest Sermon the best Sermon? Does not the sharpest Rebuke create the soundest Faith? Tit. 1. 13. Does it not prick the Heart most,
for doing that to thy Soul, which the Surgeon does to thy Body? Is not the Sharpest Sermon the best Sermon? Does not the Sharpest Rebuke create the soundest Faith? Tit. 1. 13. Does it not prick the Heart most,
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and sharper than any Two-Edged Sword? Are not we the Salt of the Earth? And is not that the best Salt which is sharpest? Is there an taste in the white of an Egg, Job 6. 6? Are not we the Light of the World? And is not that the best Light that inflames the Heart most,
and sharper than any Two-Edged Sword? are not we the Salt of the Earth? And is not that the best Salt which is Sharpest? Is there an taste in the white of an Egg, Job 6. 6? are not we the Light of the World? And is not that the best Light that inflames the Heart most,
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for telling you these plain Truths, and incurring your displeasure for the good of your Souls? What do we get by this but your Hatred? Certainly, you hate these Truths extreamly,
for telling you these plain Truths, and incurring your displeasure for the good of your Souls? What do we get by this but your Hatred? Certainly, you hate these Truths extremely,
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Yea, what is it that we have not already done to convince you of our Love and Friendship? Have not we lost your Love, that we might love your Souls the better? Have not we lost our Reputation in the World, which we might easily have gained as well as others by the smooth inticing Words of Mans Wisdom, that in the power and demonstration of the Spirit, we might preach the Foolishness of the Cross of Christ,
Yea, what is it that we have not already done to convince you of our Love and Friendship? Have not we lost your Love, that we might love your Souls the better? Have not we lost our Reputation in the World, which we might Easily have gained as well as Others by the smooth enticing Words of men Wisdom, that in the power and demonstration of the Spirit, we might preach the Foolishness of the Cross of christ,
and perhaps it is more precious in the sight of God, as is plain from Dives and Lazarus. Have not we renounc'd all our Knowledg in the Tongues, the Criticks, the Fathers, the Counsels, the Schoolmen and Philosophers? Have not we renounc'd all this,
and perhaps it is more precious in the sighed of God, as is plain from Dives and Lazarus. Have not we renounced all our Knowledge in the Tongues, the Critics, the Father's, the Counsels, the Schoolmen and Philosophers? Have not we renounced all this,
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and contented our selves with bare Scripture Proofs, and determined to know nothing among you but Jesus Christ and him Crucified, whatever our Learning is elsewhere? Have we made a shew of any Learning which serves to commend our selves, more than to build you up in your most Holy Faith? Yea, have not we utterly disclaimed it,
and contented our selves with bore Scripture Proofs, and determined to know nothing among you but jesus christ and him crucified, whatever our Learning is elsewhere? Have we made a show of any Learning which serves to commend our selves, more than to built you up in your most Holy Faith? Yea, have not we utterly disclaimed it,
and to cloath your Souls with the Righteousness of Christ? What is there near or dear to us, that we have not freely hazarded for your good? Hare not we hazarded our very lives by our indefatigable Labours for you in the Lord? Have not we labour'd hard to commit our Sermons to our own Memories, that you might think them worth your remembring? Have not we deliver'd our selves with all possible earnestness and affection, that you might see the Travail of our Souls,
and to cloth your Souls with the Righteousness of christ? What is there near or dear to us, that we have not freely hazarded for your good? Hare not we hazarded our very lives by our indefatigable Labours for you in the Lord? Have not we laboured hard to commit our Sermons to our own Memories, that you might think them worth your remembering? Have not we Delivered our selves with all possible earnestness and affection, that you might see the Travail of our Souls,
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and learn to be in earnest your selves by our Example? Have not we preached you awakening and searching Discourses, that if possible we might keep you awake,
and Learn to be in earnest your selves by our Exampl? Have not we preached you awakening and searching Discourses, that if possible we might keep you awake,
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or Lolling, or Unconcernedness, or Indevotion, or the insufferable affected Lightness of some Men, disposed you to the same Indifference in God's Worship? Nay farther, Have not we done all this not only upon the Lord's Day,
or Lolling, or Unconcernedness, or Indevotion, or the insufferable affected Lightness of Some Men, disposed you to the same Indifference in God's Worship? Nay farther, Have not we done all this not only upon the Lord's Day,
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and striv'n, and wrestled with God in Prayers for you and yours? Have not we openly rebuked those that have been bad? And have not we openly commended those that have been good? Have not we endeavoured to bring your Vertuous and pious Relations to the Sacrament, both by Word of Mouth,
and striven, and wrestled with God in Prayers for you and yours? Have not we openly rebuked those that have been bad? And have not we openly commended those that have been good? Have not we endeavoured to bring your Virtuous and pious Relations to the Sacrament, both by Word of Mouth,
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and openly traduced and branded us both through City and Country, yea, and even within these very Walls too? And yet have not we preferred the Conscience,
and openly traduced and branded us both through city and Country, yea, and even within these very Walls too? And yet have not we preferred the Conscience,
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before the Fame and Applause of all these good Actions? Have not we chose to be discommended for doing our Duty, rather than to be commended for neglecting it? Have not we chose to do you good against your Wills,
before the Fame and Applause of all these good Actions? Have not we chosen to be discommended for doing our Duty, rather than to be commended for neglecting it? Have not we chosen to do you good against your Wills,
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and against our own advantage, rather than do you any harm with your full consent, and to our own Profit? In a word, Is there either Profit, or Pleasure,
and against our own advantage, rather than do you any harm with your full consent, and to our own Profit? In a word, Is there either Profit, or Pleasure,
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and Preaching against Covetousness, Usury and Extortion, than it is to be applauded and admired, for cringing and sneaking, and base complying to the Vices of this Place.
and Preaching against Covetousness, Usury and Extortion, than it is to be applauded and admired, for cringing and sneaking, and base complying to the Vices of this Place.
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Upon which Words, the most Judicious, the most Pious, and the most Humble Bishop Sanderson has made this Remark in his Sermon upon Phil. 4. 11. Ad A•lam.
Upon which Words, the most Judicious, the most Pious, and the most Humble Bishop Sanderson has made this Remark in his Sermon upon Philip 4. 11. Ad A•lam.
Your undervaluing of me, to the great prejudice of the Gospel, but advantage of False Teachers, hath made that Glorying necessary for me, which had been otherwise but Vanity and Folly.
Your undervaluing of me, to the great prejudice of the Gospel, but advantage of False Teachers, hath made that Glorying necessary for me, which had been otherwise but Vanity and Folly.
And then he addeth in the very next Words, When his case falleth to be ours, we may then do as he now doth, purge our selves from false Crimes and Suspicious, and maintain our own Innocency.
And then he adds in the very next Words, When his case falls to be ours, we may then do as he now does, purge our selves from false Crimes and Suspicious, and maintain our own Innocency.
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And he has these words in another place to the same purpose, on the behalf of Job, who was very often compelled by his false Accusers to proclaim his own Righteousness, in his Sermon on Job 29. ver. 14, 15, 16, 17. Ad Magistratum.
And he has these words in Another place to the same purpose, on the behalf of Job, who was very often compelled by his false Accusers to proclaim his own Righteousness, in his Sermon on Job 29. ver. 14, 15, 16, 17. Ad Magistratum.
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Where Silence against foul and false Imputations may be interpreted a Confession, there the Protestation of a Mans own Innocency is ever just, and sometimes necessary.
Where Silence against foul and false Imputations may be interpreted a Confessi, there the Protestation of a men own Innocency is ever just, and sometime necessary.
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And yet, what a rough, and what a severe Answer did he give her at the Marriage in Cana of Galilee: Woman what have I to do with thee? And so likewise when he tarried behind at Jerusalem to Dispute with the Doctors in the Temple, he valued not his Parents Displeasure,
And yet, what a rough, and what a severe Answer did he give her At the Marriage in Cana of Galilee: Woman what have I to do with thee? And so likewise when he tarried behind At Jerusalem to Dispute with the Doctors in the Temple, he valued not his Parents Displeasure,
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And accordingly we find, that he hath made it absolutely impossible for any Man to be his Disciple, that is, either ashamed or afraid to confess Him and his Truth in this Adulterous and Wicked Generation.
And accordingly we find, that he hath made it absolutely impossible for any Man to be his Disciple, that is, either ashamed or afraid to confess Him and his Truth in this Adulterous and Wicked Generation.
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Telling the Truth is so great and so necessary a qualification in a Minister of the Gospel, that St. Paul knew no greater Character to give Christ himself,
Telling the Truth is so great and so necessary a qualification in a Minister of the Gospel, that Saint Paul knew no greater Character to give christ himself,
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1 Tim. 6. 13. Thus Elijah told the Truth before Ahaeb and Jezebel: Nathan before David: Daniel and the Three Children before the King of Babylon: John the Baptist before Herod the Great;
1 Tim. 6. 13. Thus Elijah told the Truth before Ahaeb and Jezebel: Nathan before David: daniel and the Three Children before the King of Babylon: John the Baptist before Herod the Great;
It opens the Mouth of an Ungodly High Priest to Prophesie by course, and forceth him to declare that Truth which he had otherwise held in Unrighteousness.
It Opens the Mouth of an Ungodly High Priest to Prophesy by course, and forceth him to declare that Truth which he had otherwise held in Unrighteousness.
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When Jeremy was made a Scorn, and a Reproach, and a Derision daily for Preaching the Truth, he resolved thereupon to give over Preaching, Jer. 20. 9. But how long did that his Resolution last? Why truly it scarce lasted so long as he was in making it;
When Jeremiah was made a Scorn, and a Reproach, and a Derision daily for Preaching the Truth, he resolved thereupon to give over Preaching, Jer. 20. 9. But how long did that his Resolution last? Why truly it scarce lasted so long as he was in making it;
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We cannot possibly keep back thy loving Mercy and Truth from the great Congregation. For says Holy Job, I am full of matter, the Spirit within me constraineth me.
We cannot possibly keep back thy loving Mercy and Truth from the great Congregation. For Says Holy Job, I am full of matter, the Spirit within me constrains me.
I will open my Lips and answer, Job 32. 18, 19, 20. The good Man belike is ready to be choaked and stisled, he is ready to burst asunder, he can have no rest till he speaks the Truth,
I will open my Lips and answer, Job 32. 18, 19, 20. The good Man belike is ready to be choked and stisled, he is ready to burst asunder, he can have no rest till he speaks the Truth,
What are we poor Worms, and no Men, that thou dost honour us so far as to make us conformable to thine own blessed Image, who wert made perfect through Suffering? What are we that thou dost so highly favour us, as to give us on they behalf, not only to believe on thee,
What Are we poor Worms, and no Men, that thou dost honour us so Far as to make us conformable to thine own blessed Image, who Wertenberg made perfect through Suffering? What Are we that thou dost so highly favour us, as to give us on they behalf, not only to believe on thee,
but also to suffer for thy fake? Phil. 1. 29. And does the World imagin, that these and such like pitiful Contradictions of Sinners, shall ever make us forbear to tell the Truth,
but also to suffer for thy fake? Philip 1. 29. And does the World imagine, that these and such like pitiful Contradictions of Sinners, shall ever make us forbear to tell the Truth,
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Glory make us ashamed? Shall our Joy make us Sad? And shall our Wages, our Reward, our exceeding great Reward? Shall our VVages, our Persecutions, that are far more than the promised Hundred-fold in this VVorld? Shall our VVages make us idle and forbear to work?
Glory make us ashamed? Shall our Joy make us Sad? And shall our Wages, our Reward, our exceeding great Reward? Shall our Wages, our Persecutions, that Are Far more than the promised Hundredfold in this World? Shall our Wages make us idle and forbear to work?
Dost thou think that thy Terrors or thy Flatteries, thy Threats or thy Promises, can sway us either one way or other? Do not we see that our VVords have Life and Power in them,
Dost thou think that thy Terrors or thy Flatteries, thy Treats or thy Promises, can sway us either one Way or other? Do not we see that our VVords have Life and Power in them,
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and that they are quick and piercing? For else, how should they disturb your callous Seared Consciences? If they were a dead Letter, they could never do it;
and that they Are quick and piercing? For Else, how should they disturb your callous Seared Consciences? If they were a dead letter, they could never do it;
And from whence then have they this Life and Power? Is it not from the Spirit of God that enlivens and quickens them? And does God go along with our very VVords and Breath? And will he not take care of our Persons? O ye of little Faith to believe it!
And from whence then have they this Life and Power? Is it not from the Spirit of God that enlivens and quickens them? And does God go along with our very VVords and Breath? And will he not take care of our Persons? O you of little Faith to believe it!
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for thy sake we are killed all the day long, we are accounted as Sheep for the Slaughter.) Nay, in all these things we are more than Conquerers, through Christ that loved us.
for thy sake we Are killed all the day long, we Are accounted as Sheep for the Slaughter.) Nay, in all these things we Are more than Conquerors, through christ that loved us.
nor things present, nor things to come, nor heigh nor depth, nor any other Creature, shall ever hinder us from telling the Truth of God which is in Christ Jesus our Lord.
nor things present, nor things to come, nor heigh nor depth, nor any other Creature, shall ever hinder us from telling the Truth of God which is in christ jesus our Lord.
and that is taken out of 1 Sam. 12. 3. Where we find, that the People having rejected God and his Servant Samuel from reigning over them, they chose Saul for their King.
and that is taken out of 1 Sam. 12. 3. Where we find, that the People having rejected God and his Servant Samuel from reigning over them, they chosen Saul for their King.
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Upon which, the good old Man Samuel made this noble Challenge before all the People, Here I am, witness against me before the Lord, and before his Anointed;
Upon which, the good old Man Samuel made this noble Challenge before all the People, Here I am, witness against me before the Lord, and before his Anointed;
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whose Ox have I taken? Or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose Hands have I received any Bribes, to blind mine Eyes therewith? And I will restore it you.
whose Ox have I taken? Or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose Hands have I received any Bribes, to blind mine Eyes therewith? And I will restore it you.
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And do thou, O blessed Jesus, pardon me also, for speaking any thing in my own just Defence, which may in the least savor either of Pride, Vanity, or Boasting!
And do thou, Oh blessed jesus, pardon me also, for speaking any thing in my own just Defence, which may in the least savour either of Pride, Vanity, or Boasting!
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Give me the Man throughout the World that shall convince me of any Publick Immoral Actions that ever I have been guilty of from my Childhood to this Day,
Give me the Man throughout the World that shall convince me of any Public Immoral Actions that ever I have been guilty of from my Childhood to this Day,
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Give me leave once more to praise and adore and magnifie thy restraining Grace, which hath enabled me to make the same Challenge to all my Enemies of this Parish in Particular.
Give me leave once more to praise and adore and magnify thy restraining Grace, which hath enabled me to make the same Challenge to all my Enemies of this Parish in Particular.
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And those that have been laughing and impudently affronting God and the Congregation, I have openly rebuked, that others might fear, according to St. Paul 's Command, 1 Tim. 5. 20. Publick Faults are not to be privately, but publickly reproved.
And those that have been laughing and impudently affronting God and the Congregation, I have openly rebuked, that Others might Fear, according to Saint Paul is Command, 1 Tim. 5. 20. Public Faults Are not to be privately, but publicly reproved.
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and shew my People their Transgressions, and the House of Jacob their Sins. And 'tis recorded, John 7. 37. That Christ himself stood up at the last Day of the Feast,
and show my People their Transgressions, and the House of Jacob their Sins. And it's recorded, John 7. 37. That christ himself stood up At the last Day of the Feast,
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For says he, Ho! every one that thirsteth, and so on, Isa. 55. 1. And if we had not these Commands from God, does not even Reason tell us, 'tis in vain to preach,
For Says he, Ho! every one that Thirsteth, and so on, Isaiah 55. 1. And if we had not these Commands from God, does not even Reason tell us, it's in vain to preach,
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And he does not know what that meaneth, Cursed be he that doeth the Work of the Lord negligently, Jer. 48. 10. Can any Man forbear crying out in good earnest,
And he does not know what that means, Cursed be he that doth the Work of the Lord negligently, Jer. 48. 10. Can any Man forbear crying out in good earnest,
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when he sees so many poor Souls ready to sink down into Hell alive? Did not dumb Atys cry out when he saw his Father in danger of being kill'd? And how much more would he have cried out,
when he sees so many poor Souls ready to sink down into Hell alive? Did not dumb Atys cry out when he saw his Father in danger of being killed? And how much more would he have cried out,
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and dost thou really snuff at it, as the Prophet speaketh, Mal. 1. 13? When didst thou reckon a Merry-meeting too long? When didst thou reckon the Play-house or the Tavern too tedious ▪ What wouldst thou do if I should dismiss thee sooner? VVouldst thou go to the Exchange or the Coffeehouse to hear News? Or wouldst thou go home and instruct thy Family,
and dost thou really snuff At it, as the Prophet speaks, Malachi 1. 13? When didst thou reckon a Merry-meeting too long? When didst thou reckon the Playhouse or the Tavern too tedious ▪ What Wouldst thou do if I should dismiss thee sooner? Wouldst thou go to the Exchange or the Coffeehouse to hear News? Or Wouldst thou go home and instruct thy Family,
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and Pray, and sing Psalms with them, and Catechise them, and examin them in what they have heard in Church? Sure I am, they that use these and such like Godly Exercises in their own Houses, do never think themselves too long in God's House.
and Pray, and sing Psalms with them, and Catechise them, and examine them in what they have herd in Church? Sure I am, they that use these and such like Godly Exercises in their own Houses, do never think themselves too long in God's House.
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As if he had said, I stagger, I reel too and fro, I am amaz'd, I am at my wits End, I cannot tell what to do, the Lord requires of me so much Holiness,
As if he had said, I stagger, I reel too and from, I am amazed, I am At my wits End, I cannot tell what to do, the Lord requires of me so much Holiness,
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for robbing his poor Neighbour of his Vlneyard, because it is so convenient for him. He that receives stollen Goods is a Thief, as well as he that steals them.
for robbing his poor Neighbour of his Vlneyard, Because it is so convenient for him. He that receives stolen Goods is a Thief, as well as he that steals them.
And 'tis remarkable, That the destroying Angel spared the Multitude, and only took Vengeance of Herod. He spared the Thieves that stole away God's Honour,
And it's remarkable, That the destroying Angel spared the Multitude, and only took Vengeance of Herod. He spared the Thieves that stole away God's Honour,
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Sixthly, Others say, We are not thy Enemies because thou tellest us the Truth: But, because so many Dissenters follow thee where-ever thou preachest. To which I answer.
Sixthly, Others say, We Are not thy Enemies Because thou Tellest us the Truth: But, Because so many Dissenters follow thee wherever thou Preachest. To which I answer.
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yea, and to the Common-Prayer too? Or he that drives them away from both? VVho deserves best from the Church? He that makes Dissenters in love with it? Or he that makes grave and serious Church-men to go to the Dissenters Meetings,
yea, and to the Common prayer too? Or he that drives them away from both? Who deserves best from the Church? He that makes Dissenters in love with it? Or he that makes grave and serious Churchmen to go to the Dissenters Meetings,
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If the excellent Liturgy, and the incomparable Constitutions of our Church were but rightly followed by all Churchmen, both in their Life and Doctrin, there would not be many Dissenters in all England. Which God grant for Christ his sake!
If the excellent Liturgy, and the incomparable Constitutions of our Church were but rightly followed by all Churchmen, both in their Life and Doctrine, there would not be many Dissenters in all England. Which God grant for christ his sake!
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For say they, If the Church be thin and empty, who will go there to be starved? And if it be full and thronged, who will go there to be swelter'd to Death? Let us do what we can:
For say they, If the Church be thin and empty, who will go there to be starved? And if it be full and thronged, who will go there to be sweltered to Death? Let us do what we can:
Secondly, Is the Church so full and thronged, that you cannot come at your Seats? VVhy for God's sake, cannot you, who are so near the Church, come assoon to it,
Secondly, Is the Church so full and thronged, that you cannot come At your Seats? Why for God's sake, cannot you, who Are so near the Church, come As soon to it,
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as those who are so far from it? VVhat if you were to go from Sea to Sea to hear the VVord of the Lord? Can you be displeased to see God's Harvest so great? And can you hate him so much, whom others love so entirely? 'Tis always so.
as those who Are so Far from it? What if you were to go from Sea to Sea to hear the Word of the Lord? Can you be displeased to see God's Harvest so great? And can you hate him so much, whom Others love so entirely? It's always so.
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Who scarce ever thanks God for the Light of the Sun, which is the greatest Blessing upon Earth? It's Commonness detracts from it's true and real worth.
Who scarce ever thanks God for the Light of the Sun, which is the greatest Blessing upon Earth? It's Commonness detracts from it's true and real worth.
These tremble at God's Word, while you Great-Ones make a mock at it. These Hungry-Ones do relish the bitterest thing, while you loath and nauseate the choicest Manna.
These tremble At God's Word, while you Great-ones make a mock At it. These Hungry-Ones do relish the Bitterest thing, while you loath and nauseate the Choicest Manna.
Fourthly, VVhat if your Church be so fill'd and throng'd that you can scaree get at it? Do not you know, that I have often preached, that all Men should go to their own Parish-Churches? And have not I frequently exhorted and pressed them to it? And why then do you blame me for that, which is not in my Power to prevent? Yea,
Fourthly, What if your Church be so filled and thronged that you can scaree get At it? Do not you know, that I have often preached, that all Men should go to their own Parish-churches? And have not I frequently exhorted and pressed them to it? And why then do you blame me for that, which is not in my Power to prevent? Yea,
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why do you blame me for that, which you commend others for, a great Auditory? God grant that they may all have such conscientious Ministers, that they may have no need to go from their own Churches, either for Daily-Prayers, Preaching, Baptizing, Catechising, Visiting the Sick, Receiving the Sacrament,
why do you blame me for that, which you commend Others for, a great Auditory? God grant that they may all have such conscientious Ministers, that they may have no need to go from their own Churches, either for Daily-Prayers, Preaching, Baptizing, Catechising, Visiting the Sick, Receiving the Sacrament,
Fifthly, VVhat if your Church be so fill'd and throng'd? Do not you know, that some of Christ's Hearers drew nigh to hear him, others sat about him, others sat at his Feet, others leaned on his Breast, others hanged upon his Mouth, others untiled the Roof of the House wherein he taught, others got up into Sycamore-trees, that they might see him at least,
Fifthly, What if your Church be so filled and thronged? Do not you know, that Some of Christ's Hearers drew High to hear him, Others sat about him, Others sat At his Feet, Others leaned on his Breast, Others hanged upon his Mouth, Others untiled the Roof of the House wherein he taught, Others god up into Sycamore-trees, that they might see him At least,
if they could not hear him, and others trod one upon another, out of an earnest desire to get as near him as they could, Luke 12. 1. And cannot you bear that in my Hearers, which Christ himself both bore and commended in his? Is that to my Dispraise, which was an Honour to my Lord and Master,
if they could not hear him, and Others trod one upon Another, out of an earnest desire to get as near him as they could, Lycia 12. 1. And cannot you bear that in my Hearers, which christ himself both boar and commended in his? Is that to my Dispraise, which was an Honour to my Lord and Master,
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But, he is a Railer, who does as Diotrephes did, love the Preeminence, and receiveth us not, but goeth about from House to House, prating against us with Malicious Words: and not content therewith;
But, he is a Railer, who does as Diotrephes did, love the Preeminence, and receives us not, but Goes about from House to House, prating against us with Malicious Words: and not content therewith;
neither doth he himself receive the Brethren, and forbiddeth them that wou'd, and casteth them out of the Church, 3 John 9. 10. And such a one is a Railer,
neither does he himself receive the Brothers, and forbiddeth them that would, and Cast them out of the Church, 3 John 9. 10. And such a one is a Railer,
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St. John Baptist said to the Pharisees and Sadducees, O Generation of Vipers, who hath warned you to flee from the Wrath to come? St. Paul said ▪ to Elymas the Sorcerer, O full of all Subtilty and Mischief, thou Child of the Devil, thou Enemy of all Righteousness.
Saint John Baptist said to the Pharisees and Sadducees, Oh Generation of Vipers, who hath warned you to flee from the Wrath to come? Saint Paul said ▪ to Elymas the Sorcerer, Oh full of all Subtlety and Mischief, thou Child of the devil, thou Enemy of all Righteousness.
Yea, and even Christ himself, who when he was Reviled, Reviled not again, was guilty of the very same thing, that now a-days is cry'd out upon for insufferable Railing.
Yea, and even christ himself, who when he was Reviled, Reviled not again, was guilty of the very same thing, that now adais is cried out upon for insufferable Railing.
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For, did he not say to the Ruler of the Synagogue to his Face, Thou Hypocrite, Luk e 13. 15? And was not this a part of his Message to Herod, Go ye and tell that Fox, ver. 32? And did he not so often joyn together the Scribes, Pharisees, Lawyers and Hypocrites, that those Four VVords may be almost taken for one and the same thing? And does not St. Epiphanius in his Epistle before his Book against Heresie, both excuse and defend such a sharp way of Reproving ▪ Yea, does not the Prophet foretel that this should be one of the Blessings of Christ's Kingdom, Isa. 32. 5. The Vile Person shall no more be called Liberal,
For, did he not say to the Ruler of the Synagogue to his Face, Thou Hypocrite, Luk e 13. 15? And was not this a part of his Message to Herod, Go you and tell that Fox, ver. 32? And did he not so often join together the Scribes, Pharisees, Lawyers and Hypocrites, that those Four VVords may be almost taken for one and the same thing? And does not Saint Epiphanius in his Epistle before his Book against Heresy, both excuse and defend such a sharp Way of Reproving ▪ Yea, does not the Prophet foretell that this should be one of the Blessings of Christ's Kingdom, Isaiah 32. 5. The Vile Person shall no more be called Liberal,
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Secondly, I acknowledge my felf very scrupulous of going into any Publick Houses, according to the 75th Canon of our Church. And I am very cautious in keeping Company either with the Fornicator, the Covetous, the Idolater, the Railer, the Drunkard or the Extortioner,
Secondly, I acknowledge my felf very scrupulous of going into any Public Houses, according to the 75th Canon of our Church. And I am very cautious in keeping Company either with the Fornicator, the Covetous, the Idolater, the Railer, the Drunkard or the Extortioner,
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unless it be, as our Saviour did with Publicans and Sinners, in order to their Conversion, I Cor. 5. 11. And for these and such like heinous Crimes I am represented by some as a Perfect Mad-man.
unless it be, as our Saviour did with Publicans and Sinners, in order to their Conversion, I Cor. 5. 11. And for these and such like heinous Crimes I am represented by Some as a Perfect Madman.
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for great is your Reward in Heaven: for so persecuted they the Prophets which were before you, Matth. 5. 11, 12. Lastly, Others say we are not thy Enemies, because thou tellest us the Truth:
for great is your Reward in Heaven: for so persecuted they the prophets which were before you, Matthew 5. 11, 12. Lastly, Others say we Are not thy Enemies, Because thou Tellest us the Truth:
And thou hast Preached also, That he who keeps the whole Law, and allows himself only in one beloved Sin, is worse than he that keeps no part of the Law at all.
And thou hast Preached also, That he who keeps the Whole Law, and allows himself only in one Beloved since, is Worse than he that keeps no part of the Law At all.
or indeed, so much as heard of, and Praying and Fasting for her Recovery, which, blessed be God for it, has been now some considerable time effected to the Wonder and Admiration of all that knew her.
or indeed, so much as herd of, and Praying and Fasting for her Recovery, which, blessed be God for it, has been now Some considerable time effected to the Wonder and Admiration of all that knew her.
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he has given the same promise to it, as he has done to Alms and Prayers, ver. 18. Secondly, I do declare, that every Man of the Church of England is bound in Conscience to observe the Vigils,
he has given the same promise to it, as he has done to Alms and Prayers, ver. 18. Secondly, I do declare, that every Man of the Church of England is bound in Conscience to observe the Vigils,
For, St. John tells us Rev. 3. 15, 16. That the Luke-warm Christian is far worse than he that is quite Cold. That is, The Half-Christian is far worse than he that pretends to no Christianity at all.
For, Saint John tells us Rev. 3. 15, 16. That the Lukewarm Christian is Far Worse than he that is quite Cold. That is, The Half-Christian is Far Worse than he that pretends to no Christianity At all.
And besides. Is it not the height of Misery to be almost a Christian, to be almost happy, to have almost done ones Duty, to have almost gain'd ones point:
And beside. Is it not the height of Misery to be almost a Christian, to be almost happy, to have almost done ones Duty, to have almost gained ones point:
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And that you may not think me singular in this Opinion neither, be but pleased to consult Bishop Taylor 's Sermon concerning Lukewarmness, and you will find him of the same mind.
And that you may not think me singular in this Opinion neither, be but pleased to consult Bishop Taylor is Sermon Concerning Lukewarmness, and you will find him of the same mind.
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Thirdly, I do openly declare as to the third Particular, that every Minister and every Churchwarden throughout England, are actually perjured and forsworn by the 109th Canon of our Church,
Thirdly, I do openly declare as to the third Particular, that every Minister and every Churchwarden throughout England, Are actually perjured and forsworn by the 109th Canon of our Church,
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And that you may know, what Usury is forbid by the Word of God, turn to Ezek. 18. 8, 13. and you will find, that whoever giveth upon Usury, or taketh Any Increase. Mark it.
And that you may know, what Usury is forbid by the Word of God, turn to Ezekiel 18. 8, 13. and you will find, that whoever gives upon Usury, or Takes Any Increase. Mark it.
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And all Usurious Lay-men were excommunicated in their Life-time, and hindred Christian Burial after Death, till their Heirs made Restitution for all they had gotten by Usury.
And all Usurious Laymen were excommunicated in their Lifetime, and hindered Christian Burial After Death, till their Heirs made Restitution for all they had got by Usury.
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And that you may not think me singular in this Opinion neither, I have here brought you the Opinion of the greatest Casuist that I do verily believe, ever wrote in the Christian Church, I mean, the most Judicious, the most Pious,
And that you may not think me singular in this Opinion neither, I have Here brought you the Opinion of the greatest Casuist that I do verily believe, ever wrote in the Christian Church, I mean, the most Judicious, the most Pious,
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But it is indeed with the Ʋsurer in this case, as with the Drunkard. If the Drunkard should ask me against which of the Ten Commandments he offended, I confess I could not readily give him a direct punctual answer:
But it is indeed with the Ʋsurer in this case, as with the Drunkard. If the Drunkard should ask me against which of the Ten commandments he offended, I confess I could not readily give him a Direct punctual answer:
he sinneth against the seventh by enflaming his lust; he sinneth against the eighth, by making waste of the good Creatures of God. Right so is it with our Ʋsurer in this case:
he Sinneth against the seventh by enflaming his lust; he Sinneth against the eighth, by making waste of the good Creatures of God. Right so is it with our Ʋsurer in this case:
He would pose me, that should ask me the Question, which of these three Rules fetcheth in the Ʋsurer and his Calling. Verily I cannot well tell which most;
He would pose me, that should ask me the Question, which of these three Rules Fetches in the Ʋsurer and his Calling. Verily I cannot well tell which most;
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I should be very tender to condemn any thing as simply unlawful, which any even imaginary conjuncture of Circumstances would render lawful; and would chuse rather by an over liberal Charity to cover a multitude of Sins, 1 Pet. 4. 8 (if I may abuse the Apostles Phrase to that Sense) than by a too superstitious restraint make one.
I should be very tender to condemn any thing as simply unlawful, which any even imaginary conjuncture of circumstances would render lawful; and would choose rather by an over liberal Charity to cover a multitude of Sins, 1 Pet. 4. 8 (if I may abuse the Apostles Phrase to that Sense) than by a too superstitious restraint make one.
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Yet the Texts of Scripture are so express, and the grounds of Reason, brought by learned Men, seem so strong against all Ʋsury; that I have much ado to find so much charity in my self,
Yet the Texts of Scripture Are so express, and the grounds of Reason, brought by learned Men, seem so strong against all Ʋsury; that I have much ado to find so much charity in my self,
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as to absolve any kind of Ʋsury, (properly so called) with what cautions or circumstances soever qualified, from being a sin. But I will suspect mine own and the common judgment herein,
as to absolve any kind of Ʋsury, (properly so called) with what cautions or Circumstances soever qualified, from being a since. But I will suspect mine own and the Common judgement herein,
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But you must knock out his brains too, before he escape our second Rule. I dare say, the most learned Ʋsurer that liveth (and they say some learned ones are Ʋsurers,) will never be able to prove, that Ʋsury if it be at all lawful, is so lawful,
But you must knock out his brains too, before he escape our second Rule. I Dare say, the most learned Ʋsurer that lives (and they say Some learned ones Are Ʋsurers,) will never be able to prove, that Ʋsury if it be At all lawful, is so lawful,
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but to tell out money, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in some honest and fruitful employment. But what do I speak of the judgment of reasonable men in so plain a matter;
but to tell out money, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in Some honest and fruitful employment. But what do I speak of the judgement of reasonable men in so plain a matter;
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wherein I dare appeal to the conscience even of the Ʋsurer himself? and it had need be a very plain matter, that a man would refer to the conscience of an Ʋsurer. No honest man need be ashamed of an honest Calling: if then the Ʋsurers Calling be such, what need he care who knoweth,
wherein I Dare appeal to the conscience even of the Ʋsurer himself? and it had need be a very plain matter, that a man would refer to the conscience of an Ʋsurer. No honest man need be ashamed of an honest Calling: if then the Ʋsurers Calling be such, what need he care who Knoweth,
or why should he shame with it? If that be his trade, why doth he not in his Bills and Bonds and Noverints, make it known to all men by those presents that he is an Ʋsurer, rather than write himself Gentleman, or Yeoman, or by some other stile? But say yet our Ʋsurer should escape, at least in the judgment of his own hard'ned conscience, from both these Rules as from the Sword of Jehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead,
or why should he shame with it? If that be his trade, why does he not in his Bills and Bonds and Noverints, make it known to all men by those presents that he is an Ʋsurer, rather than write himself Gentleman, or Yeoman, or by Some other style? But say yet our Ʋsurer should escape, At least in the judgement of his own hardened conscience, from both these Rules as from the Sword of Jehu and hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead,
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If he have but a barr'd chest, and a strong look to keep his God and his Scriptures (his Mammon and his Parchments in) he hath house-room enough. He fleeceth many; but cloatheth none.
If he have but a barred chest, and a strong look to keep his God and his Scriptures (his Mammon and his Parchments in) he hath houseroom enough. He fleeceth many; but clotheth none.
He giveth not so much as a crum, no not to his dearest Broker or Scrivener; only, where he biteth, he alloweth them to scratch what they can for themselves.
He gives not so much as a crumb, no not to his dearest Broker or Scrivener; only, where he bites, he alloweth them to scratch what they can for themselves.
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if their Practice and Calling had been any way profitable, and not indeed every way hurtful and incommodious both to private men and publick society. If any thing can make a Calling unlawful;
if their Practice and Calling had been any Way profitable, and not indeed every Way hurtful and incommodious both to private men and public society. If any thing can make a Calling unlawful;
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Suppose the Lord Chief Justice of England, and all his Brethren the Judges of this Kingdom, should purposely come and tell you out of pure Love and Friendship, Sirs, If ever any Man in the World had a bad Title to his Estate;
Suppose the Lord Chief justice of England, and all his Brothers the Judges of this Kingdom, should purposely come and tell you out of pure Love and Friendship, Sirs, If ever any Man in the World had a bad Title to his Estate;
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And yet, here comes one of the greatest Casuists that ever wrote, and tells you plainly, that the Grounds of Reason, the Authority of Heathens Writers, the express Texts of Scripture, the Civil and Canon Law, the Fathers and Councils,
And yet, Here comes one of the greatest Casuists that ever wrote, and tells you plainly, that the Grounds of Reason, the authority of heathens Writers, the express Texts of Scripture, the Civil and Canon Law, the Father's and Councils,
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And now dare any of you call me singular in this Opinion, which is confirmed and established by such a mighty Cloud of Witnesses? Does not the whole World even curse and damn all Usurers to the Pit of Hell? For says the Prophet, Jer. 15. 10. Wo is me, my Mother, that thou hast born me a man of Strife,
And now Dare any of you call me singular in this Opinion, which is confirmed and established by such a mighty Cloud of Witnesses? Does not the Whole World even curse and damn all Usurers to the Pit of Hell? For Says the Prophet, Jer. 15. 10. Woe is me, my Mother, that thou hast born me a man of Strife,
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Can any thing equal it for Hardness, but his barred, locked Iron Chest? Oh how hard is it for such a miserable Wretch to be saved, whom nothing can convince of his Sin, whom all the Power and Demonstration of the Spirit cannot perswade to prefer the Wisdom of God before his own silly Judgment!
Can any thing equal it for Hardness, but his barred, locked Iron Chest? O how hard is it for such a miserable Wretch to be saved, whom nothing can convince of his since, whom all the Power and Demonstration of the Spirit cannot persuade to prefer the Wisdom of God before his own silly Judgement!
And now, Am I therefore become your Enemy because I tell you these and such like plain Truths? Am I become Your Enemy, Your Enemy who loved me so much when I first came here? Your Enemy who chose me so unanimously,
And now, Am I Therefore become your Enemy Because I tell you these and such like plain Truths? Am I become Your Enemy, Your Enemy who loved me so much when I First Come Here? Your Enemy who chosen me so unanimously,
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and which was never known before, invited the other Parish to partake of your Vestry? And am I become your Enemy for telling you the Truth? Could you possibly have expected any other from me of all Men whatever? Did you not know, that I was e'en hindred to Preach,
and which was never known before, invited the other Parish to partake of your Vestry? And am I become your Enemy for telling you the Truth? Could you possibly have expected any other from me of all Men whatever? Did you not know, that I was even hindered to Preach,
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for having told some of my Brethren the Clergy of such Faults as I thought my self bound in Conscience to do? And did not you know, it was reckoned a greater Fault in me to Preach against those Faults,
for having told Some of my Brothers the Clergy of such Faults as I Thought my self bound in Conscience to do? And did not you know, it was reckoned a greater Fault in me to Preach against those Faults,
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than it was in others to Live in them? And yet, could you possibly think that I who spared not them, would ever spare you? Or did any of you imagin that I hated the Church,
than it was in Others to Live in them? And yet, could you possibly think that I who spared not them, would ever spare you? Or did any of you imagine that I hated the Church,
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because I hate and abhor the Faults of all bad Christians? Do you imagin, that I preached that Sermon against Pluralities, Non-Residence, Removing from a poor to a rich Living, the neglect of Catechising and Daily-Prayers,
Because I hate and abhor the Faults of all bad Christians? Do you imagine, that I preached that Sermon against Pluralities, Non-Residence, Removing from a poor to a rich Living, the neglect of Catechising and Daily-Prayers,
and the preferring of Courts and Great Mens Houses before the Churches of the Living God? Do you imagin that I preached that Sermon against all those Faults,
and the preferring of Courts and Great Men's Houses before the Churches of the Living God? Do you imagine that I preached that Sermon against all those Faults,
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Oh how beautiful upon the Mountains are the Feet of him that bringeth good Tidings, that publisheth peace, that bringeth good tidings of Good, that publisheth Salvation, that saith unto Zion, Thy God reigneth, Isa. 52. 7. God is judge. All my Design was,
O how beautiful upon the Mountains Are the Feet of him that brings good Tidings, that Publisheth peace, that brings good tidings of Good, that Publisheth Salvation, that Says unto Zion, Thy God Reigneth, Isaiah 52. 7. God is judge. All my Design was,
Thirdly, That I might gain my Doctrin the freer Passage into the Hearts of all my Hearers, by shewing them openly, that I did nothing by Prejudice or Partiality,
Thirdly, That I might gain my Doctrine the freer Passage into the Hearts of all my Hearers, by showing them openly, that I did nothing by Prejudice or Partiality,
but that I taught the way of God in Truth, without regarding any Man's Person. God is Judge, If all Men would but as diligently endeavour to live strict Lives;
but that I taught the Way of God in Truth, without regarding any Man's Person. God is Judge, If all Men would but as diligently endeavour to live strict Lives;
And what I am to tell you from God at my going away from this place is this, Into whatsoever City or Town ye shall enter, enquire who in it is worthy,
And what I am to tell you from God At my going away from this place is this, Into whatsoever city or Town you shall enter, inquire who in it is worthy,
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The Words of a Parishioner's Letter sent to me, April. 30. 1691. Ʋnless you do in All respects behave your self as in My Judgment you ought to do, I will forbear my farther Contribution, and also perswade all others to do the like, &c.
The Words of a Parishioner's letter sent to me, April. 30. 1691. Ʋnless you do in All respects behave your self as in My Judgement you ought to do, I will forbear my farther Contribution, and also persuade all Others to do the like, etc.
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