In which Sermon Jesus puts his Followers upon a greater pitch of Holiness and Perfection than what the bare Letter of the Law of Moses, and the interpretation of the Jewish Doctors exacted from them.
In which Sermon jesus puts his Followers upon a greater pitch of Holiness and Perfection than what the bore letter of the Law of Moses, and the Interpretation of the Jewish Doctors exacted from them.
This appears abundantly from what our Saviour hath said before with respect to those Laws of Moses which forbid Murder, Adultery and Perjury, and which allowed an eye for an eye and tooth for a tooth.
This appears abundantly from what our Saviour hath said before with respect to those Laws of Moses which forbid Murder, Adultery and Perjury, and which allowed an eye for an eye and tooth for a tooth.
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He tells us here how we ought to be affected towards our Enemies, and what he requires more of his Followers than was required by the Letter of the Law of Moses. And First, He lays before us what provision was made in the Law of Moses. Ye have heard that it hath bin said, Thou shalt love thy neighbour, and hate thine enemy.
He tells us Here how we ought to be affected towards our Enemies, and what he requires more of his Followers than was required by the letter of the Law of Moses. And First, He lays before us what provision was made in the Law of Moses. You have herd that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
For the former part of the words, Thou shalt love thy neighbour, we find it expressly said, Lev. xix. 18. For the latter part, And hate thine enemy, we are to seek.
For the former part of the words, Thou shalt love thy neighbour, we find it expressly said, Lev. xix. 18. For the latter part, And hate thine enemy, we Are to seek.
How then can Jesus be justified for citing these words, And hate thine Enemy, as a Law of Moses, when he is so far from having such a Precept that he expressly Commands the contrary?
How then can jesus be justified for citing these words, And hate thine Enemy, as a Law of Moses, when he is so Far from having such a Precept that he expressly Commands the contrary?
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That the Sense of these words, Hate thine Enemy, is found in the Law of Moses. If the substance of the thing be there, 'tis no matter whether the formal words be there or not.
That the Sense of these words, Hate thine Enemy, is found in the Law of Moses. If the substance of the thing be there, it's no matter whither the formal words be there or not.
The Prophet Ezekiel tells us what God said to the Israelites when He undertook to deliver them out of Egypt, (which is as manifest a quotation of the History as the words of Jesus are of the Law of Moses ) Cast ye away every man the Abominations of his Eyes,
The Prophet Ezekielem tells us what God said to the Israelites when He undertook to deliver them out of Egypt, (which is as manifest a quotation of the History as the words of jesus Are of the Law of Moses) Cast you away every man the Abominations of his Eyes,
If it be enough that the substance of this is said, 'twill be sufficient to justifie Jesus to shew that the substance of what he says, was said in the Law of Moses. And that so it is, is evident beyond all exception.
If it be enough that the substance of this is said, it'll be sufficient to justify jesus to show that the substance of what he Says, was said in the Law of Moses. And that so it is, is evident beyond all exception.
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They were commanded to smite and to destroy them utterly and forbid to shew them mercy. And for the Amalekites they were obliged to blot out their remembrance from under Heaven,
They were commanded to smite and to destroy them utterly and forbid to show them mercy. And for the Amalekites they were obliged to blot out their remembrance from under Heaven,
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II. For the pretence of the Jew, that they were obliged by their Law to shew kindness to their Enemies, it will be found to be of no force if that Law be duly examined.
II For the pretence of the Jew, that they were obliged by their Law to show kindness to their Enemies, it will be found to be of no force if that Law be duly examined.
This will appear by comparing Exod. xxiij. 4. with Deut. xxij. 1,2,3. He that in one place is called an Enemy, is in the other called a Brother three times together.
This will appear by comparing Exod xxiij. 4. with Deuteronomy xxij. 1,2,3. He that in one place is called an Enemy, is in the other called a Brother three times together.
And 'tis plain from the Context that that Law could not be extended to Forainers. The Jew was not obliged to bring the strayed Ox to the Dwelling of a Forainer.
And it's plain from the Context that that Law could not be extended to Foreigners. The Jew was not obliged to bring the strayed Ox to the Dwelling of a Foreigner.
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and then it follows, Thou shalt love thy neighbour as thy self, Lev. xix. v. 18. where Neighbour is restrained to the Jew by Nation or Religion at most.
and then it follows, Thou shalt love thy neighbour as thy self, Lev. xix. v. 18. where Neighbour is restrained to the Jew by nation or Religion At most.
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The Jew might not then exact his debt from his Neighbour or Brother, of a Forainer he might. Deut. xv. 2,3. They might not lend upon Usury to a Brother, to a Stranger they might. Deut. xxiij. 19,20. By a Brother they meant an Israelite. He that stealeth a man, &c. says the Law of Moses, shall surely be put to death, Exod. xxj. 16. Onkelos, the Chaldee Paraphrast, adds something to the Text. He that stealeth a man of the children of Israel, says He;
The Jew might not then exact his debt from his Neighbour or Brother, of a Foreigner he might. Deuteronomy xv. 2,3. They might not lend upon Usury to a Brother, to a Stranger they might. Deuteronomy xxiij. 19,20. By a Brother they meant an Israelite. He that steals a man, etc. Says the Law of Moses, shall surely be put to death, Exod xxj. 16. Onkelos, the Chaldee Paraphrast, adds something to the Text. He that steals a man of the children of Israel, Says He;
If a man be found stealing any of his brethren of the children of Israel, &c. That Thief shall dye, Deut. xxiv. 7. The oppression of an hired Servant is indeed forbidden,
If a man be found stealing any of his brothers of the children of Israel, etc. That Thief shall die, Deuteronomy xxiv. 7. The oppression of an hired Servant is indeed forbidden,
but then this is to be understood of that Servant onely who was an Israelite or Proselyte (v. 14.) III. Agreeably hereunto have the Jewish Doctors and Casuists taught in their books.
but then this is to be understood of that Servant only who was an Israelite or Proselyte (v. 14.) III. Agreeably hereunto have the Jewish Doctors and Casuists taught in their books.
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They allow kindness due to one another, but they have advanced in their Writings such propositions as have plainly shewn they have bin little concerned for the Lives or Estates of those of another Nation or Religion.
They allow kindness due to one Another, but they have advanced in their Writings such propositions as have plainly shown they have been little concerned for the Lives or Estates of those of Another nation or Religion.
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And no wonder, when neighbour signifies no more with them than an Israelite, and stranger no more than a Proselyte: For what-ever kindness they are put upon towards their neighbours and towards strangers, will not be thought due to men of another Nation and Religion.
And no wonder, when neighbour signifies no more with them than an Israelite, and stranger no more than a Proselyte: For whatever kindness they Are put upon towards their neighbours and towards Strangers, will not be Thought due to men of Another nation and Religion.
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Quaesitum ad fontem Solos deducere Verpos. They would not direct a Traveller, of another Nation or Religion, in his way; nor shew him common civilities.
Quaesitum ad fontem Solos deducere Verpos. They would not Direct a Traveller, of Another nation or Religion, in his Way; nor show him Common civilities.
The Jews we see were obliged to destroy some people, and for the kindness to be shewed it was to their Brethren, i. e. Men of their own Nation or Religion.
The jews we see were obliged to destroy Some people, and for the kindness to be showed it was to their Brothers, i. e. Men of their own nation or Religion.
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It cannot be denied that there are in the Laws of Moses many Precepts of Mercy and Beneficence, that speak a mercifull regard to the poor and miserable, and commend Humanity and Good-will.
It cannot be denied that there Are in the Laws of Moses many Precepts of Mercy and Beneficence, that speak a merciful regard to the poor and miserable, and commend Humanity and Goodwill.
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and observes that it was much commended in the Law of Moses. And certain it is that that Law did oblige the Jews to kindness to strangers, it did forbid oppression and malice: It did provide for the Poor, the Widow and Fatherless; For Servants, and Labourers; They might not detain the wages of the hireling,
and observes that it was much commended in the Law of Moses. And certain it is that that Law did oblige the jews to kindness to Strangers, it did forbid oppression and malice: It did provide for the Poor, the Widow and Fatherless; For Servants, and Labourers; They might not detain the wages of the hireling,
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There were great provisions for the needy from the Laws concerning the forgotten sheaf, the gleaning, the corner of the Field, and remainder of the Vineyard. The Law of the Third years Tithe, of the Sabbatical Year and that of Jubilee were very mercifull provisions also for the necessitous.
There were great provisions for the needy from the Laws Concerning the forgotten sheaf, the gleaning, the corner of the Field, and remainder of the Vineyard. The Law of the Third Years Tithe, of the Sabbatical Year and that of Jubilee were very merciful provisions also for the necessitous.
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And that Law which required men not to keep by them the flesh of their Peace-offerings, but to eat it in such a time, constrained them to Hospitality and Bounty,
And that Law which required men not to keep by them the Flesh of their Peace-offerings, but to eat it in such a time, constrained them to Hospitality and Bounty,
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and pray for them that despitefully use you, and persecute you. I. Before I proceed any farther, I cannot but observe the Extent of a Christian's Charity:
and pray for them that despitefully use you, and persecute you. I. Before I proceed any farther, I cannot but observe the Extent of a Christian's Charity:
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To those who are not of our Religion, of our Kindred, or our Nation. The Jewish kindness was confined, and limited. Their Charity began and ended at home.
To those who Are not of our Religion, of our Kindred, or our nation. The Jewish kindness was confined, and limited. Their Charity began and ended At home.
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and extends the notion of it as far as to every other man. St. Paul, who well understood the Christian Doctrin, teacheth the same Doctrin. He interprets NONLATINALPHABET, i. e.
and extends the notion of it as Far as to every other man. Saint Paul, who well understood the Christian Doctrine, Teaches the same Doctrine. He interprets, i. e.
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To love none but our Tribe and Sect is an argument of a stingy and narrow Soul. We must love our Neighbour for God's sake, and because he bears his Image.
To love none but our Tribe and Sect is an argument of a stingy and narrow Soul. We must love our Neighbour for God's sake, and Because he bears his Image.
'Twas a love to mankind that he manifested when he became Man and when he died on the Cross, which Consideration is of mighty force to engage us to this Extensive Charity.
'Twas a love to mankind that he manifested when he became Man and when he died on the Cross, which Consideration is of mighty force to engage us to this Extensive Charity.
And God (as Jesus tells us) causeth his Sun to rise on the evil as well as the good. That is, He does good to his Enemies that we might think our selves obliged to do good to ours.
And God (as jesus tells us) Causes his Sun to rise on the evil as well as the good. That is, He does good to his Enemies that we might think our selves obliged to do good to ours.
and not to return upon them with spitefull injuries, and ill turns. (Thus far the best of the Heathen Philosophy directs us.) But our Lord carries it higher still;
and not to return upon them with spiteful injuries, and ill turns. (Thus Far the best of the Heathen Philosophy directs us.) But our Lord carries it higher still;
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This extent and degree of Charity does speak it Christian, and does distinguish it from the limited and less Charity required by the Letter of the Law of Moses. And as this is required by Jesus, so what hath bin said upon this occasion will help us to understand our Saviour's words:
This extent and degree of Charity does speak it Christian, and does distinguish it from the limited and less Charity required by the letter of the Law of Moses. And as this is required by jesus, so what hath been said upon this occasion will help us to understand our Saviour's words:
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And now it will be very easie to understand why Jesus (who elsewhere calls it the great Commandment, and his Commandment) should call it a New Commandment. It is true indeed that, Thou shalt love thy neighbour, was a Precept as old as Moses: And yet this Precept,
And now it will be very easy to understand why jesus (who elsewhere calls it the great Commandment, and his Commandment) should call it a New Commandment. It is true indeed that, Thou shalt love thy neighbour, was a Precept as old as Moses: And yet this Precept,
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as required by Jesus, is a New Commandment, because it extends to new objects, and requires an higher pitch, besides that the motive from whence it stands commended to us is new also.
as required by jesus, is a New Commandment, Because it extends to new objects, and requires an higher pitch, beside that the motive from whence it Stands commended to us is new also.
'Tis true, when he speaks of this Precept, He tells us that it is not a new Commandment but an old Commandment, and which we heard from the beginning. There is no difficulty arising hence;
It's true, when he speaks of this Precept, He tells us that it is not a new Commandment but an old Commandment, and which we herd from the beginning. There is no difficulty arising hence;
For that expression imports no more in that place and in that sense it is also used, 1 John ij. 24. Let that therefore abide in you, which ye have heard from the beginning.
For that expression imports no more in that place and in that sense it is also used, 1 John ij. 24. Let that Therefore abide in you, which you have herd from the beginning.
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And so it signifies in those words, This is the message that ye heard from the beginning, that we should love one another, 1 John iij. 11. These Holy Precepts are not hard to be understood.
And so it signifies in those words, This is the message that you herd from the beginning, that we should love one Another, 1 John iij. 11. These Holy Precepts Are not hard to be understood.
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There's no difficulty appears as to that matter if we look them over severally. To love our Enemies imports Benevolence and a disposition to do them kindnesses: Bless them that curse you;
There's no difficulty appears as to that matter if we look them over severally. To love our Enemies imports Benevolence and a disposition to do them Kindnesses: Bless them that curse you;
The practice of them is very much for the Peace of Societies and Communities, and will prevent innumerable mischiefs which follow from malice, revenge, and rendring evil for evil.
The practice of them is very much for the Peace of Societies and Communities, and will prevent innumerable mischiefs which follow from malice, revenge, and rendering evil for evil.
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Besides, the practice of these lessons is commended from the most powerfull Considerations, and such they are as speak our Obedience reasonable and render it easie also.
Beside, the practice of these Lessons is commended from the most powerful Considerations, and such they Are as speak our obedience reasonable and render it easy also.
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This is a very powerfull Consideration to every sincere Disciple of Jesus. (3.) Forgiveness of Enemies is made the condition of our own pardon and acceptance with God.
This is a very powerful Consideration to every sincere Disciple of jesus. (3.) Forgiveness of Enemies is made the condition of our own pardon and acceptance with God.
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But he no-where useth this expression where he is supposed to pray against his Enemies. III. That it is very evident that the Psalmist was far removed from that Spirit of revenge supposed in the Objection.
But he nowhere uses this expression where he is supposed to pray against his Enemies. III. That it is very evident that the Psalmist was Far removed from that Spirit of revenge supposed in the Objection.
If I have rewarded Evil to him that is at peace with me: (yea, I have delivered him that without cause was mine Enemy.) Again, They rewarded me evil for good, to the spoiling of my soul.
If I have rewarded Evil to him that is At peace with me: (yea, I have Delivered him that without cause was mine Enemy.) Again, They rewarded me evil for good, to the spoiling of my soul.
The Psalmist elsewhere tells how he was affected as to his Enemy. It was not an Enemy that reproached me, then I could have born it. David might well say so.
The Psalmist elsewhere tells how he was affected as to his Enemy. It was not an Enemy that reproached me, then I could have born it. David might well say so.
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He did with singular meekness bear the Reproaches and Curses of Shimei, and the causeless Persecutions of Saul without rendring evil for evil, or railing for railing.
He did with singular meekness bear the Reproaches and Curses of Shimei, and the causeless Persecutions of Saul without rendering evil for evil, or railing for railing.
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'Tis certain this contains a prediction of the fate of Judas, and St. Peter mentions this Scripture as a Prophecy not as a Prayer. He tells us that this Scripture must needs be fulfilled, which the Holy Ghost by the mouth of David SPAKE BEFORE concerning Judas. And if this be so, no man can blame the Psalmist for denouncing Evil against Evil men, any more than he ought to blame the Prophets for Prophesying Evils against the greatest Sinners and Persecutors of God's Church and People.
It's certain this contains a prediction of the fate of Judas, and Saint Peter mentions this Scripture as a Prophecy not as a Prayer. He tells us that this Scripture must needs be fulfilled, which the Holy Ghost by the Mouth of David SPOKE BEFORE Concerning Judas. And if this be so, no man can blame the Psalmist for denouncing Evil against Evil men, any more than he ought to blame the prophets for Prophesying Evils against the greatest Sinners and Persecutors of God's Church and People.
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We may lawfully appeal to God by War, and consequently pray to him for success, and desire him to abate the Pride and confound the Devices of the Common Enemy.
We may lawfully appeal to God by War, and consequently pray to him for success, and desire him to abate the Pride and confound the Devices of the Common Enemy.
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And he that looks on the words as they lye in the Hebrew, can infer no more than this, that the Psalmist predicts the sudden death of men in whose dwellings is wickedness:
And he that looks on the words as they lie in the Hebrew, can infer no more than this, that the Psalmist predicts the sudden death of men in whose dwellings is wickedness:
If we stand obliged by the Law of Jesus to love our Enemies, &c. And Jesus hath in this Law obliged us to a greater extent and degree of Charity and Kindness than the Letter of the Law of Moses. How inexcusable are those men, who instead of obeying these Precepts of Jesus, come short of what Moses requited.
If we stand obliged by the Law of jesus to love our Enemies, etc. And jesus hath in this Law obliged us to a greater extent and degree of Charity and Kindness than the letter of the Law of Moses. How inexcusable Are those men, who instead of obeying these Precepts of jesus, come short of what Moses requited.
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First, Those who are so far from loving their Enemies that they do not love one another. They are so far from coming up to the pitch of Charity which Jesus requires, that they come short of the lowest measure which was taught by Moses. By the Law of Moses the Jews were obliged to love those of their own Nation and Religion, tho' otherwise they were Enemies.
First, Those who Are so Far from loving their Enemies that they do not love one Another. They Are so Far from coming up to the pitch of Charity which jesus requires, that they come short of the lowest measure which was taught by Moses. By the Law of Moses the jews were obliged to love those of their own nation and Religion, though otherwise they were Enemies.
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Secondly, There are others who are so far from loving their Enemies as our Saviour requires, that they are Enemies, without any cause at all to their Brethren.
Secondly, There Are Others who Are so Far from loving their Enemies as our Saviour requires, that they Are Enemies, without any cause At all to their Brothers.
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These are so far from the Christian and Divine Charity that they come short of the Jewish. So far are they from loving their Enemies, that they hate the most conspicuous Vertue,
These Are so Far from the Christian and Divine Charity that they come short of the Jewish. So Far Are they from loving their Enemies, that they hate the most conspicuous Virtue,
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They are so far from the Jewish and Christian, that they hardly arrive at the unrewardable Charity of the Publicane. These men are in the Gall of bitterness, and bond of iniquity.
They Are so Far from the Jewish and Christian, that they hardly arrive At the unrewardable Charity of the Publican. These men Are in the Gall of bitterness, and bound of iniquity.
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II. Let me exhort you to the practice of the lesson laid before us in the words of my Text. Love your Enemies, &c. We shall never want an occasion to exercise this vertue.
II Let me exhort you to the practice of the Lesson laid before us in the words of my Text. Love your Enemies, etc. We shall never want an occasion to exercise this virtue.
Our Saviour that gives us this Rule, gave us also the greatest Example of it. Hence it is most powerfully commended to us. It may be thought difficult;
Our Saviour that gives us this Rule, gave us also the greatest Exampl of it. Hence it is most powerfully commended to us. It may be Thought difficult;
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And walk in love as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God — To God the Father, Son and Holy Ghost, be all honour and praise. Amen. FINIS.
And walk in love as christ also hath loved us, and hath given himself for us an offering and a sacrifice to God — To God the Father, Son and Holy Ghost, be all honour and praise. Amen. FINIS.
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