ROM. 3.31. latter part, We establish the Law. The whole Verse runs thus: Do we then make void the Law through Faith? God forbid; yea, we establish the Law.
ROM. 3.31. latter part, We establish the Law. The Whole Verse runs thus: Do we then make void the Law through Faith? God forbid; yea, we establish the Law.
THE Apostle, in this Chapter, has been reasoning with some Judaizing Christians, vvho were willing to receive Christ as the promised Messiah; but yet thought they could not attain to be just in the sight of God, without observing the letter of the whole Law of Moses; but vvith that they thought they might.
THE Apostle, in this Chapter, has been reasoning with Some Judaizing Christians, who were willing to receive christ as the promised Messiah; but yet Thought they could not attain to be just in the sighed of God, without observing the Letter of the Whole Law of Moses; but with that they Thought they might.
To confute this Error, St. Paul proves, that they could never obtain the grace of Justification by being the Disciples of Moses; and that the only means vvhereby they could obtain it, vvas, to become Christ's faithful Disciples,
To confute this Error, Saint Paul Proves, that they could never obtain the grace of Justification by being the Disciples of Moses; and that the only means whereby they could obtain it, was, to become Christ's faithful Disciples,
But then he foresaw, that the persons vvith vvhom he had to do, might object, that by this kind of Argumentation, he made the Law of Moses (vvhich vvas deliver'd by the Eternal GOD Himself to their Forefathers) to be utterly void, and of no use.
But then he foresaw, that the Persons with whom he had to do, might Object, that by this kind of Argumentation, he made the Law of Moses (which was Delivered by the Eternal GOD Himself to their Forefathers) to be utterly void, and of no use.
But that I may clear it, 1. I shall consider, vvhat Law is in general. 2. I shall make a distribution of the Laws of Moses, into those that were design'd to govern the inward Affections with respect to God and Man, as their Objects;
But that I may clear it, 1. I shall Consider, what Law is in general. 2. I shall make a distribution of the Laws of Moses, into those that were designed to govern the inward Affections with respect to God and Man, as their Objects;
And by that means (I hope) the first Query will be satisfied. 2. I shall examin what the Apostle means by Establishing. And, 3. Who the We are in my Text, that can have authority to establish the Law.
And by that means (I hope) the First Query will be satisfied. 2. I shall examine what the Apostle means by Establishing. And, 3. Who the We Are in my Text, that can have Authority to establish the Law.
Mentioned Particular, which is to em in, In what sense the Apostle uses the Word Law in my Text. And for the clearing of this, I shall not make any Discourse about the Origination of the word NONLATINALPHABET, concerning which there is some doubt among Grammarians.
Mentioned Particular, which is to em in, In what sense the Apostle uses the Word Law in my Text. And for the clearing of this, I shall not make any Discourse about the Origination of the word, Concerning which there is Some doubt among Grammarians.
But if by difcoursing of Law, which I am led to by my Text, I can convince others, that they are obliged by the Christian Religion to observe the Laws which they come to dispense,
But if by difcoursing of Law, which I am led to by my Text, I can convince Others, that they Are obliged by the Christian Religion to observe the Laws which they come to dispense,
I put in the word Subjects, which in respect of Divine Laws are all Mankind, with relation to Human Laws, they are only such as are under the Authority of the Magistrate who makes the Law.
I put in the word Subject's, which in respect of Divine Laws Are all Mankind, with Relation to Human Laws, they Are only such as Are under the authority of the Magistrate who makes the Law.
4. I say, Subjects are oblig'd. And the Obligation by which they are ty'd to observe Laws, consists in the Sanction of some Reward, or Punishment, or both;
4. I say, Subject's Are obliged. And the Obligation by which they Are tied to observe Laws, consists in the Sanction of Some Reward, or Punishment, or both;
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However Human Laws seldom express any thing but the Punishment, knowing that the frail Nature of Man is more apt to be driv'n by Fear, than led by Love.
However Human Laws seldom express any thing but the Punishment, knowing that the frail Nature of Man is more apt to be driven by fear, than led by Love.
But God obliges us to obey his Laws by Promises, as well as Threatnings, and those as expresly and amply propounded, being very desirous that we should obey him of choice, rather than by compulsion. 5. In the last place.
But God obliges us to obey his Laws by Promises, as well as Threatenings, and those as expressly and amply propounded, being very desirous that we should obey him of choice, rather than by compulsion. 5. In the last place.
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for there is nothing done among Men which tends to the Glory of God, but it does at the same time make for the Benefit of Men, in rendring him favourable and propitious to them;
for there is nothing done among Men which tends to the Glory of God, but it does At the same time make for the Benefit of Men, in rendering him favourable and propitious to them;
and God is so great a Lover of Men, that whatsoever is beneficial to them, is look'd upon by him as redounding to his own Glory, which he thinks to be advanced by nothing, more than the happiness of his Creatures.
and God is so great a Lover of Men, that whatsoever is beneficial to them, is looked upon by him as redounding to his own Glory, which he thinks to be advanced by nothing, more than the happiness of his Creatures.
Now what I have said of a Law in general, might be truly affirm'd of any particular Law in the whole body of Moses 's Writings, That it was a Precept of a Superior, by which his Subjects were oblig'd to do or omit something,
Now what I have said of a Law in general, might be truly affirmed of any particular Law in the Whole body of Moses is Writings, That it was a Precept of a Superior, by which his Subject's were obliged to do or omit something,
and such Divisions as are useful in order to a clear and distinct Notion of the Mosaic Law, would equally serve for a right apprehension of Law in general.
and such Divisions as Are useful in order to a clear and distinct Notion of the Mosaic Law, would equally serve for a right apprehension of Law in general.
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though not in the same Form. But the Apostle in my Text speaks of Law with manifest reference to the Institutions of Moses; for my Text is a part of his Disputation against such as wrangled with great zeal,
though not in the same Form But the Apostle in my Text speaks of Law with manifest Referente to the Institutions of Moses; for my Text is a part of his Disputation against such as wrangled with great zeal,
but this Division is not so exactly agreeable vvith the Laws of a true Division, which are chiefly two. 1. That the Parts of the Division ought to comprehend the whole of of that which is divided into them;
but this Division is not so exactly agreeable with the Laws of a true Division, which Are chiefly two. 1. That the Parts of the Division ought to comprehend the Whole of of that which is divided into them;
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because in true speaking they can none of them reach further than the outward Actions. 2. The second Rule of a good Division requires that the Members should be opposite,
Because in true speaking they can none of them reach further than the outward Actions. 2. The second Rule of a good Division requires that the Members should be opposite,
but if we take it in its genuine sense, for something that pertains to Manners, the Judicial and Ceremonial Laws too in the whole and every part vvere both Moral.
but if we take it in its genuine sense, for something that pertains to Manners, the Judicial and Ceremonial Laws too in the Whole and every part were both Moral.
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and therefore the Distribution of the Laws into Moral, Judicial, and Ceremonial, is not so fit a Ground to build upon by one that would set up a clear and distinct Explication of that which the Apostle calls Law in my Text:
and Therefore the Distribution of the Laws into Moral, Judicial, and Ceremonial, is not so fit a Ground to built upon by one that would Set up a clear and distinct Explication of that which the Apostle calls Law in my Text:
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or Moral Law, of doing by others, as they would be done by themselves, in many particular cases, concerning several Relations, in which they stood to one another, as Members of a Society.
or Moral Law, of doing by Others, as they would be done by themselves, in many particular cases, Concerning several Relations, in which they stood to one Another, as Members of a Society.
But after all this particularity, many things of this kind too were left to the discretion of the Judg, which could not be determin'd expresly by the Law, in all the most minute particulars.
But After all this particularity, many things of this kind too were left to the discretion of the Judge, which could not be determined expressly by the Law, in all the most minute particulars.
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yet vvhere God had not express'd his Mind in any particular there the determination of the Magistrate vvas to be receiv'd as the Mind of God, vvho in other Cases vvas Himself their immediate Lavv-giver.
yet where God had not expressed his Mind in any particular there the determination of the Magistrate was to be received as the Mind of God, who in other Cases was Himself their immediate Lawgiver.
as vvell those that concern the outward Carriage of Men towards God, and one another, as those that directed their inward Affections towards their Creator, and their Neighbour.
as well those that concern the outward Carriage of Men towards God, and one Another, as those that directed their inward Affections towards their Creator, and their Neighbour.
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But therefore that vve may come nearer to a right apprehension of his Sense, 'tis necessary vve should have recourse to a Distinction which he makes use of, (i. e.) the Letter of the Law, and the Spirit or Righteousness of the Law.
But Therefore that we may come nearer to a right apprehension of his Sense, it's necessary we should have recourse to a Distinction which he makes use of, (i. e.) the letter of the Law, and the Spirit or Righteousness of the Law.
Circumcision is of beneficial use to thee, if upon the consideration of that thou keepest the Righteousness of the Lavv, to which thou wert obliged by that Ceremony;
Circumcision is of beneficial use to thee, if upon the consideration of that thou Keepest the Righteousness of the Law, to which thou Wertenberg obliged by that Ceremony;
and those material Duties that are naturally and easily deducible from thence, vvhich is the end of all the Ceremonial and Forensic Laws that God prescribed to your Nation;
and those material Duties that Are naturally and Easily deducible from thence, which is the end of all the Ceremonial and Forensic Laws that God prescribed to your nation;
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if he thus fulfil the Mind and Will of God, shall not he, think you, be looked upon as favourably as if he had engaged himself to the same thing, by submitting to the outward Ceremony of a carnal Commandment, vvhich God never gave for its own sake,
if he thus fulfil the Mind and Will of God, shall not he, think you, be looked upon as favourably as if he had engaged himself to the same thing, by submitting to the outward Ceremony of a carnal Commandment, which God never gave for its own sake,
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if it fullfil the Law, judg thee, who by the Letter and Circumcision doest transgress the Law? Here in this Verse the Apostle does manifestly express the same thing by the vvord Law only, without any addition, vvhich in the former Verse he calls the Righteousness of the Law. Before he says, If the Uncircumcision keep the Righteousness of the Law;
if it fulfil the Law, judge thee, who by the letter and Circumcision dost transgress the Law? Here in this Verse the Apostle does manifestly express the same thing by the word Law only, without any addition, which in the former Verse he calls the Righteousness of the Law. Before he Says, If the Uncircumcision keep the Righteousness of the Law;
and here, If Uncircumcision, which is by nature, fullfil the Law, (i. e the Righteousness of the Lavv) shall it not judg thee, who by the Letter and Circumcision doest transgress the Law? (i. e.) Shall it not judge thee, vvho observing something of the Letter of the Law, dost notwithstanding transgress the Righteousness of the Law.
and Here, If Uncircumcision, which is by nature, fulfil the Law, (i. e the Righteousness of the Law) shall it not judge thee, who by the letter and Circumcision dost transgress the Law? (i. e.) Shall it not judge thee, who observing something of the letter of the Law, dost notwithstanding transgress the Righteousness of the Law.
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Here we have the other Member of the Apostle's Distinction, viz. the Letter of the Law, and that plac'd in opposition to the Righteousness of the Law. Novv I suppose it may be evident, without using any more words about it, to any one that does but consider the design of the Apostle's Discourse, that by the single word Law in my Text, to which and beyond it the same Discourse is carried on, he does mean the same thing that he does in the 26 and 27 Verses, i.e. the Righteousness of the Law. But here by the way we must take notice for the prevention of Mistakes, that by the Letter of the Law,
Here we have the other Member of the Apostle's Distinction, viz. the letter of the Law, and that placed in opposition to the Righteousness of the Law. Now I suppose it may be evident, without using any more words about it, to any one that does but Consider the Design of the Apostle's Discourse, that by the single word Law in my Text, to which and beyond it the same Discourse is carried on, he does mean the same thing that he does in the 26 and 27 Verses, i.e. the Righteousness of the Law. But Here by the Way we must take notice for the prevention of Mistakes, that by the letter of the Law,
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for that vvhich the Apostle means by the Righteousness of the Lavv is vvritten too in the Institutes of Moses, but yet the Obligation to observe that does not depend meerly upon the Letter, as the other does:
for that which the Apostle means by the Righteousness of the Law is written too in the Institutes of Moses, but yet the Obligation to observe that does not depend merely upon the letter, as the other does:
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for if that had not been vvritten, vve had been obliged to practise it, and might have seen our obligation by the natural light of that Reason which God has given us,
for if that had not been written, we had been obliged to practise it, and might have seen our obligation by the natural Light of that Reason which God has given us,
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But in the other Case it is not so, for such positive Laws, as are meant by the letter of the Law, concern particular People for whom they are made, the goodness of the things enjoyn'd by them depending upon Circumstances, which when they alter,
But in the other Case it is not so, for such positive Laws, as Are meant by the Letter of the Law, concern particular People for whom they Are made, the Goodness of the things enjoined by them depending upon circumstances, which when they altar,
as they often do, it is necessary the Laws should alter too. But the Eternal Law of Right and Wrong concerns all the World, it ever did, and ever will do.
as they often do, it is necessary the Laws should altar too. But the Eternal Law of Right and Wrong concerns all the World, it ever did, and ever will do.
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And in Euripides 's Tragedy of Hecuba, when that unhappy and desolate Queen made her Address to Agamemnon, for relief against Polymnestor, King of Thrace, that had basely betrayed his Trust in destroying her Son Polydore, who had been committed to his Protection, with a great Treasure, in the declining estate of Troy. She seems to conjure him to take her Cause in hand by this Sacred Name of Law, I am a weak Woman,
And in Euripides is Tragedy of Hecuba, when that unhappy and desolate Queen made her Address to Agamemnon, for relief against Polymnestor, King of Thrace, that had basely betrayed his Trust in destroying her Son Polydore, who had been committed to his Protection, with a great Treasure, in the declining estate of Troy. She seems to conjure him to take her Cause in hand by this Sacred Name of Law, I am a weak Woman,
because whatsoever he does is good and just, for that reason, but whatsoever is in it self evil is so inconsistent with his Nature, that he cannot do it,
Because whatsoever he does is good and just, for that reason, but whatsoever is in it self evil is so inconsistent with his Nature, that he cannot do it,
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Yet perhaps it may be more agreeable to the Modesty of a Christian to say, the Omnipotent and only Wise God will not, than to say he cannot do any thing.
Yet perhaps it may be more agreeable to the Modesty of a Christian to say, the Omnipotent and only Wise God will not, than to say he cannot do any thing.
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and many idle Traditions, that were set up against it by the Scribes and Pharisees. What in Nature can be more natural than Gratitude to Parents? this was ever accounted a Fundamental Law of Nature:
and many idle Traditions, that were Set up against it by the Scribes and Pharisees. What in Nature can be more natural than Gratitude to Parents? this was ever accounted a Fundamental Law of Nature:
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But ye say, if a Man shall say to his Father or Mother, It is Corban, that is to say, a Gift, by whatsoever thou mightest be profited by me, he shall be free;
But you say, if a Man shall say to his Father or Mother, It is Corban, that is to say, a Gift, by whatsoever thou Mightest be profited by me, he shall be free;
and ye suffer him no more to do ought for his Father or his Mother; making the Word of God of none effect through your Tradition, which ye have delivered,
and you suffer him no more to do ought for his Father or his Mother; making the Word of God of none Effect through your Tradition, which you have Delivered,
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but in some places by we he means himself, and all other true Apostles and Teachers of the true Doctrine of the Gospel, in opposition to those false Apostles and corrupt Teachers, who preach'd things disagreeing with Evangelical Law;
but in Some places by we he means himself, and all other true Apostles and Teachers of the true Doctrine of the Gospel, in opposition to those false Apostles and corrupt Teachers, who preached things disagreeing with Evangelical Law;
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and such were they he disputes against in the Chapter from whence I take my Text, who urg'd the obligation of the letter of Moses 's Law beyond what was consistent with the Authority & Religion of Christ.
and such were they he disputes against in the Chapter from whence I take my Text, who urged the obligation of the Letter of Moses is Law beyond what was consistent with the authority & Religion of christ.
This then is the Conclusion of this Matter, the Christian Religion and all that preach the true Doctrine of it, do establish the Righteousness of the Law.
This then is the Conclusion of this Matter, the Christian Religion and all that preach the true Doctrine of it, do establish the Righteousness of the Law.
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But now for further Illustration of this we must enquire, How it is that they establish the Righteousness of the Law, with respect to those several Parts into which I divided it. And,
But now for further Illustration of this we must inquire, How it is that they establish the Righteousness of the Law, with respect to those several Parts into which I divided it. And,
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1. For those that were made to govern the inward Affections, and were expressed in those two great comprehensive Precepts, of loving God above all things, and their Neighbour as themselves.
1. For those that were made to govern the inward Affections, and were expressed in those two great comprehensive Precepts, of loving God above all things, and their Neighbour as themselves.
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it is most evidently necessary to conclude, that such a Being, to whom he is so highly beholden, ought to have the chief Place in his Heart, vvhich is express'd by that predominant Affection of his Love.
it is most evidently necessary to conclude, that such a Being, to whom he is so highly beholden, ought to have the chief Place in his Heart, which is expressed by that predominant Affection of his Love.
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and yet the Obligation does not lie all in this, that in reason and duty we ought to obey vvhatsoever God, our Creator and greatest Benefactor does command us by his Son, whom he sent from Heaven to confirm us, that this is his Will;
and yet the Obligation does not lie all in this, that in reason and duty we ought to obey whatsoever God, our Creator and greatest Benefactor does command us by his Son, whom he sent from Heaven to confirm us, that this is his Will;
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i. e. a Promise of Eternal Felicity in a World durable and glorious, vvhich must succeed this vve now inhabit, to all those that are careful to observe these Duties;
i. e. a Promise of Eternal Felicity in a World durable and glorious, which must succeed this we now inhabit, to all those that Are careful to observe these Duties;
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And thus that Law which was deliver'd by Moses, for the right disposing of our inward Affections both towards God and Man, is establish'd by the Gospel,
And thus that Law which was Delivered by Moses, for the right disposing of our inward Affections both towards God and Man, is established by the Gospel,
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And here that God should be worship'd by some outward service, is a thing so palpably righteous, that natural Reason cannot but assent to it, as soon as propounded.
And Here that God should be worshipped by Some outward service, is a thing so palpably righteous, that natural Reason cannot but assent to it, as soon as propounded.
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and because this cannot be without Laws to direct and oblige, it seems no less agreeable to common Sense, that there should be such Laws as may direct and oblige in this Case, as the Jews had.
and Because this cannot be without Laws to Direct and oblige, it seems no less agreeable to Common Sense, that there should be such Laws as may Direct and oblige in this Case, as the jews had.
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and because they cannot be executed without Power, therefore it is necessary that there should be Magistrates invested with sufficient Power for that Work,
and Because they cannot be executed without Power, Therefore it is necessary that there should be Magistrates invested with sufficient Power for that Work,
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Thus Isocrates, that wise and learned Athenian Lawyer, in his Precepts to Demonicus, among other important Advices, gives him this, That he should worship God always,
Thus Isocra, that wise and learned Athenian Lawyer, in his Precepts to Demonicus, among other important Advices, gives him this, That he should worship God always,
and so 'twas with the Romans. And I conceive it were no difficult Task, to make the same appear to have been the Practice of most or all other Nations, concerning whom we have any Records;
and so 'twas with the Romans. And I conceive it were no difficult Task, to make the same appear to have been the Practice of most or all other nations, Concerning whom we have any Records;
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or the Church, became a Part of the Law Imperial, till the Popes of Rome, by their Artifice and Usurpation, made the Imperial truckle under the Pontificial Law.
or the Church, became a Part of the Law Imperial, till the Popes of Room, by their Artifice and Usurpation, made the Imperial truckle under the Pontificial Law.
But in this Kingdom of England, things are put into the ancient Course again, and our Ceremonial Law is a Part of the Civil or Common Law of our Nation.
But in this Kingdom of England, things Are put into the ancient Course again, and our Ceremonial Law is a Part of the Civil or Common Law of our nation.
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whatsoever was useful for all Mankind, and not proper to the present State and Condition of the Jews only, is establish'd by Christ in specie. Thus Prayer in all its Parts of Confession, Petition,
whatsoever was useful for all Mankind, and not proper to the present State and Condition of the jews only, is established by christ in specie. Thus Prayer in all its Parts of Confessi, Petition,
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and the Tongue is so apt and ready an Instrument to be us'd in the Worship of God, that all Nations, by the Direction of their own Reason, have us'd it as well as the Jews. And this Duty being always useful, fit and good for all People, of all Ages, and all Nations;
and the Tongue is so apt and ready an Instrument to be used in the Worship of God, that all nations, by the Direction of their own Reason, have used it as well as the jews. And this Duty being always useful, fit and good for all People, of all Ages, and all nations;
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To conclude this Point then, I say, our Saviour has establish'd the Righteousness and Substance of the Ritual Law of Moses, 1. By enjoyning some things that were commanded by that. 2. By instituting some others,
To conclude this Point then, I say, our Saviour has established the Righteousness and Substance of the Ritual Law of Moses, 1. By enjoining Some things that were commanded by that. 2. By instituting Some Others,
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and their Successors, to direct such other Forms and Ceremonies of outward Worship, as they should see most conducing to the great Ends of all Religion, i. e. the Glory of God,
and their Successors, to Direct such other Forms and Ceremonies of outward Worship, as they should see most conducing to the great Ends of all Religion, i. e. the Glory of God,
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as they should see fit in order to the same Ends. And if we consider that in the Time of King David, and Solomon, (when certainly the Publick Worship of God was in its highest Glory among the Jews ) as well as in after Ages, we find many things practis'd in their Divine Worship, which seem to have no Warrant at all from any express Command in the Law of Moses, which yet appear to have been very acceptable to God:
as they should see fit in order to the same Ends. And if we Consider that in the Time of King David, and Solomon, (when Certainly the Public Worship of God was in its highest Glory among the jews) as well as in After Ages, we find many things practised in their Divine Worship, which seem to have no Warrant At all from any express Command in the Law of Moses, which yet appear to have been very acceptable to God:
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I say, if we consider this, and the Consequent of it, which is, that even in the Jewish Oeconomy, many things pertaining to the outward Worship of God, were left to be dispos'd and order'd by the Discretion of those that were to govern;
I say, if we Consider this, and the Consequent of it, which is, that even in the Jewish Oeconomy, many things pertaining to the outward Worship of God, were left to be disposed and ordered by the Discretion of those that were to govern;
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2. How the Christian Religion, and the Apostle in my Text, and all other Preachers of the true Doctrine of the Gospel, do, by the Authority of that and its Author, establish the Righteousness of the Mosaic Law, which was design'd to govern the outward Carriage of Men towards one another.
2. How the Christian Religion, and the Apostle in my Text, and all other Preachers of the true Doctrine of the Gospel, do, by the authority of that and its Author, establish the Righteousness of the Mosaic Law, which was designed to govern the outward Carriage of Men towards one Another.
The great Roman Lawyer, Cicero, tells us of a further and a better Aim that Laws have, Leges hoc spectant, hoc volunt, civium conjunctionem esse incolumen;
The great Roman Lawyer, Cicero, tells us of a further and a better Aim that Laws have, Leges hoc spectant, hoc volunt, Citizens conjunctionem esse incolumen;
But St. Paul, vvho besides that he was bred up to the Law too at the Feet of the great Gamaliel, had likewise his Understanding clear'd by a more resplendent Light from Heaven;
But Saint Paul, who beside that he was bred up to the Law too At the Feet of the great Gamaliel, had likewise his Understanding cleared by a more resplendent Light from Heaven;
therefore 'tis a thing most evidently righteous in its own Nature, and absolutely necessary for the Good of Mankind, that there should be Government in all Nations of the Earth;
Therefore it's a thing most evidently righteous in its own Nature, and absolutely necessary for the Good of Mankind, that there should be Government in all nations of the Earth;
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that there should be resident somewhere in every Society, an uncontroulable Power of Determining concerning Right and Wrong? for without this, i. e. Law and Government,
that there should be resident somewhere in every Society, an uncontrollable Power of Determining Concerning Right and Wrong? for without this, i. e. Law and Government,
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For upon the main, whatsoever there is of substantial Righteousness and Equity in the Political Institutes of Moses, the Gospel confirms it by establishing Government & Governours,
For upon the main, whatsoever there is of substantial Righteousness and Equity in the Political Institutes of Moses, the Gospel confirms it by establishing Government & Governors,
And here, I think, vve have the concurrent Determinations of both these great Apostles; that all Christians are bound in Conscience, and for the Lords sake, to honour Governors,
And Here, I think, we have the concurrent Determinations of both these great Apostles; that all Christians Are bound in Conscience, and for the lords sake, to honour Governors,
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And thus the Gospel establishes the Righteousness of Moses 's Judicial Law, concerning the outward Behaviour of Men, one towards another, by giving Power to Magistrates, to punish all Faults, that by Word or Deed are committed against it.
And thus the Gospel establishes the Righteousness of Moses is Judicial Law, Concerning the outward Behaviour of Men, one towards Another, by giving Power to Magistrates, to Punish all Faults, that by Word or Deed Are committed against it.
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And first, The Law of Stealing in the Mosaic Institutions vvas ratified only by this Punishment, That whosoever vvas guilty of it, should make in some Cases a twofold, and in some a fourfold Restitution; and that vvas all.
And First, The Law of Stealing in the Mosaic Institutions was ratified only by this Punishment, That whosoever was guilty of it, should make in Some Cases a twofold, and in Some a fourfold Restitution; and that was all.
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The Punishment fell heavier upon some indeed, because in case a Man were not able to make such Restitution as the Law required, he vvas to be sold into Bondage,
The Punishment fell Heavier upon Some indeed, Because in case a Man were not able to make such Restitution as the Law required, he was to be sold into Bondage,
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But afterwards, when that vvas found ineffectual to give Men any tolerable Security, that they might enjoy their just Possessions without the disturbance of Thieves;
But afterwards, when that was found ineffectual to give Men any tolerable Security, that they might enjoy their just Possessions without the disturbance of Thieves;
But then we must consider, That it was the Design of God in framing those Laws which were deliver'd by Moses, (as it is of all other Law-Givers, who desire to imitate the great and good God,) to establish them by the Sanction of no greater Penalties,
But then we must Consider, That it was the Design of God in framing those Laws which were Delivered by Moses, (as it is of all other Law-Givers, who desire to imitate the great and good God,) to establish them by the Sanction of no greater Penalties,
Now it may be presum'd, that God foresaw that the Punishment of a double, or at most a quadruple Restitution would be a sufficient Restraint upon Men, at that Time,
Now it may be presumed, that God foresaw that the Punishment of a double, or At most a quadruple Restitution would be a sufficient Restraint upon Men, At that Time,
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and in ordinary, and for the most part, Men might have a quiet Possession of what was their own, without danger of having their Rights invaded by Theft or Robbery, vvhich vvas the End of the Law.
and in ordinary, and for the most part, Men might have a quiet Possession of what was their own, without danger of having their Rights invaded by Theft or Robbery, which was the End of the Law.
But vvhen it evidently appear'd, that Thieves increased extreamly, and that no Man vvas like to enjoy his Propriety in any thing he had, vvithout continual apprehension of being disturb'd by the Fraud or Violence of such lawless Persons;
But when it evidently appeared, that Thieves increased extremely, and that no Man was like to enjoy his Propriety in any thing he had, without continual apprehension of being disturbed by the Fraud or Violence of such lawless Persons;
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I will instance in one Case more, which may shew how righteous and fit a thing it is in some Circumstances, to alter the Forms and Penalties of Laws in the same Nation.
I will instance in one Case more, which may show how righteous and fit a thing it is in Some circumstances, to altar the Forms and Penalties of Laws in the same nation.
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The Decem-viral Law of the Romans, or the Law of the twelve Tables, decreed, That if any Man injur'd his Neighbour in his Body, by Assault and Battery, (this is our Phrase,
The Decemviral Law of the Roman, or the Law of the twelve Tables, decreed, That if any Man injured his Neighbour in his Body, by Assault and Battery, (this is our Phrase,
It vvas not so great a Sum, but that one Lucius Veratius, a Person loose and rich, vvho vvas so mischievous as to take delight in striking Men over the Face vvith his Hand, vvould go about the Streets,
It was not so great a Sum, but that one Lucius Veratius, a Person lose and rich, who was so mischievous as to take delight in striking Men over the Face with his Hand, would go about the Streets,
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But vvhen the Magistrates saw that Penalty began to have so little Power over Mens Manners, they put it into the Judges Power to increase the Fine according to Discretion,
But when the Magistrates saw that Penalty began to have so little Power over Men's Manners, they put it into the Judges Power to increase the Fine according to Discretion,
And so the Form of the Law alter'd, that Men might vvalk the Streets about their honest Occasions, secure from Violence, vvhich vvas the Design of the Law, vvas the most reasonable thing in the World.
And so the From of the Law altered, that Men might walk the Streets about their honest Occasions, secure from Violence, which was the Design of the Law, was the most reasonable thing in the World.
though they had their Original from the old Attic Laws, and they theirs (as some say) from the Law of Moses; and no doubt this is true, that vve can find no Improvement of the Mosaic Law in the Law of the twelve Tables.
though they had their Original from the old Attic Laws, and they theirs (as Some say) from the Law of Moses; and no doubt this is true, that we can find no Improvement of the Mosaic Law in the Law of the twelve Tables.
And that Example out of the old Roman Law does sufficiently prove all I produc'd it for, vvhich is only this, that Circumstances in one kind or other may so alter in any Nation,
And that Exampl out of the old Roman Law does sufficiently prove all I produced it for, which is only this, that circumstances in one kind or other may so altar in any nation,
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and so the contrary, by lessening the Penalties, when it is believ'd upon good Grounds, that lesser Penalties will secure the Ends for which the Laws were enacted.
and so the contrary, by lessening the Penalties, when it is believed upon good Grounds, that lesser Penalties will secure the Ends for which the Laws were enacted.
And so I conclude from what has been said in this Particular, that the Apostle, by the Authority of Christ and his Doctrine, does establish the Righteousness of those Political Laws, which Moses publish'd for the regulating the outward Behaviour of Men towards one another in the Jewish Nation,
And so I conclude from what has been said in this Particular, that the Apostle, by the authority of christ and his Doctrine, does establish the Righteousness of those Political Laws, which Moses published for the regulating the outward Behaviour of Men towards one Another in the Jewish nation,
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And accordingly the Apostles, ancient Fathers, and Doctors of the Primitive Church, Christians did imitate them in that outward part of Religion, which was left to their Ordering, and that in divers particulars.
And accordingly the Apostles, ancient Father's, and Doctors of the Primitive Church, Christians did imitate them in that outward part of Religion, which was left to their Ordering, and that in diverse particulars.
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We are not therefore to think, as some have seem'd vainly to do, that as soon as ever Christ's Religion took place, the Civil and Ceremonial Laws of Moses became an Abomination,
We Are not Therefore to think, as Some have seemed vainly to do, that as soon as ever Christ's Religion took place, the Civil and Ceremonial Laws of Moses became an Abomination,
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because it seems absolutely necessary, and that for these two Reasons. 1. Because the natural Law it self is communicated to us in so few and general Terms,
Because it seems absolutely necessary, and that for these two Reasons. 1. Because the natural Law it self is communicated to us in so few and general Terms,
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and to be more impartial in it than Men can be imagin'd to be, if every one was left to be his own Director and Judg, it were morally impossible that the Inhabitants of any Nation should live one day without Tumult and Confusion.
and to be more impartial in it than Men can be imagined to be, if every one was left to be his own Director and Judge, it were morally impossible that the Inhabitants of any nation should live one day without Tumult and Confusion.
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2. It is necessary that there should be some Form of Laws in all Christian Communities, to determine the natural Laws in particular Instances, under present Penalties,
2. It is necessary that there should be Some From of Laws in all Christian Communities, to determine the natural Laws in particular Instances, under present Penalties,
because Christ himself in his Advancement and Confirmation of the natural Law, did ratify that in general, only by the Rewards and Punishments of a future World.
Because christ himself in his Advancement and Confirmation of the natural Law, did ratify that in general, only by the Rewards and Punishments of a future World.
And though that be the strongest Tye imaginable upon such as have Faith in it; yet there is so little Faith upon Earth, as our Saviour affirm'd of his own,
And though that be the Strongest Tie imaginable upon such as have Faith in it; yet there is so little Faith upon Earth, as our Saviour affirmed of his own,
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and prophesi'd of future Ages, i. e. there are so few in this World, who do stedfastly believe the Rewards and Punishments of that which is to succeed, that when Christ had taken away the Obligation of those Jewish Forms of Ceremonial and Forensic Laws, which were fitted to the Genius of that Time and People,
and prophesied of future Ages, i. e. there Are so few in this World, who do steadfastly believe the Rewards and Punishments of that which is to succeed, that when christ had taken away the Obligation of those Jewish Forms of Ceremonial and Forensic Laws, which were fitted to the Genius of that Time and People,
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if he had not establish'd the Righteousness of those Laws, by giving Power to the Governors of Christian People, to set up other Forms, more agreeable to the Religion which he came to plant in the World,
if he had not established the Righteousness of those Laws, by giving Power to the Governors of Christian People, to Set up other Forms, more agreeable to the Religion which he Come to plant in the World,
and if withal he had not invested them with Authority, to settle those Laws with a Sanction of Rewards and Punishments to be bestowed or inflicted in this present Life;
and if withal he had not invested them with authority, to settle those Laws with a Sanction of Rewards and Punishments to be bestowed or inflicted in this present Life;
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and because Christ, by himself and by his Apostles, whom he left with Commission to declare his Sence of things, has given some general Rules to direct Christian Governors in the forming of such Laws;
and Because christ, by himself and by his Apostles, whom he left with Commission to declare his Sense of things, has given Some general Rules to Direct Christian Governors in the forming of such Laws;
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I conclude, that such have Power to determine the Natural Law, by making particular Laws, both concerning the outward Expressions of our Religion in the Worship of God,
I conclude, that such have Power to determine the Natural Law, by making particular Laws, both Concerning the outward Expressions of our Religion in the Worship of God,
and our outward Expressions of that Charity, which we owe to one another, i. e. concerning all things that belong to the common Good, of which they whose Business it is are the proper Judges.
and our outward Expressions of that Charity, which we owe to one Another, i. e. Concerning all things that belong to the Common Good, of which they whose Business it is Are the proper Judges.
But that I may not presume to make too much use of your Patience, I shall only beg the favour to mention two briefly, which may be perhaps most suitable to the present occasion.
But that I may not presume to make too much use of your Patience, I shall only beg the favour to mention two briefly, which may be perhaps most suitable to the present occasion.
And they are these: 1. If the Apostle in my Text do by the Authority of Christ's Doctrine, establish the Righteousness of the whole Mosaic Law, in that sence which I have said;
And they Are these: 1. If the Apostle in my Text do by the authority of Christ's Doctrine, establish the Righteousness of the Whole Mosaic Law, in that sense which I have said;
Indeed there's nothing urg'd upon us in the Gospel more expresly, or more earnestly, than to be meek and submissive, tractable and obedient to Laws and Government.
Indeed there's nothing urged upon us in the Gospel more expressly, or more earnestly, than to be meek and submissive, tractable and obedient to Laws and Government.
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and yet indeavours to undermine Government, and invalidate Laws, either by publick Discourses, or secret Murmurs, we may certainly conclude that such a Person is no true Follower of Christ,
and yet endeavours to undermine Government, and invalidate Laws, either by public Discourses, or secret Murmurs, we may Certainly conclude that such a Person is no true Follower of christ,
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and that whatsoever he acts of the outside of Religion, it is but the feigned shew of a pretending Pharisee. If therefore we are unwilling to be abus'd and cheated by their Arts, and Tricks of Hypocrisy;
and that whatsoever he acts of the outside of Religion, it is but the feigned show of a pretending Pharisee. If Therefore we Are unwilling to be abused and cheated by their Arts, and Tricks of Hypocrisy;
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and those other worldly Lusts which tempt Men to be such Murmurers and Complainers, as St. Jude speaks of, which draw the Children of Disobedience, in contempt of Laws, to desire and indeavour turbulent Changes and Alterations, that so in a confus'd hurry they may mend their worldly Condition,
and those other worldly Lustiest which tempt Men to be such Murmurers and Complainers, as Saint U^de speaks of, which draw the Children of Disobedience, in contempt of Laws, to desire and endeavour turbulent Changes and Alterations, that so in a confused hurry they may mend their worldly Condition,
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If we understand the value of Peace within our own Breasts, & if we have any aim at that Eternal Peace in the Kingdom of God, which can be the Reward of none but those who follow the things that belong unto Peace among Men;
If we understand the valve of Peace within our own Breasts, & if we have any aim At that Eternal Peace in the Kingdom of God, which can be the Reward of none but those who follow the things that belong unto Peace among Men;
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let us carefully shun the Wickedness and Folly of those filthy Dreamers, as the Apostle calls them, who despise Dominion, and speak evil of Dignities, who are always censuring the Manage of Affairs in Government, which they do not understand;
let us carefully shun the Wickedness and Folly of those filthy Dreamers, as the Apostle calls them, who despise Dominion, and speak evil of Dignities, who Are always censuring the Manage of Affairs in Government, which they do not understand;
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but in the Case of Obedience to Laws, vvhich the Gospel lays down so plainly that they can't but understand it, like brute Beasts corrupt themselves And as vve desire a true Title to the sacred Name of Christians, let us receive with Thankfulness the great Benefits vve enjoy by the good Laws of our Country, and let us with all lowliness of Mind express our Thanks by paying a Consciencious Obedience to them. 2. If the Gospel do establish our Laws by commanding us to pay Honour to our Magistrates, from whom we receive the Benefit of them, as hath been said, and I think prov'd;
but in the Case of obedience to Laws, which the Gospel lays down so plainly that they can't but understand it, like brutus Beasts corrupt themselves And as we desire a true Title to the sacred Name of Christians, let us receive with Thankfulness the great Benefits we enjoy by the good Laws of our Country, and let us with all lowliness of Mind express our Thanks by paying a Conscientious obedience to them. 2. If the Gospel do establish our Laws by commanding us to pay Honour to our Magistrates, from whom we receive the Benefit of them, as hath been said, and I think proved;
And that first to the King as Supreme, under whose Government we have now for above these seventeen Years enjoy'd such Happiness, as hath seldom continu'd so long together, with so little disturbance, either in our own or any other Nation; as they know very well vvho turn over the Histories of other Ages and Nations, besides our own.
And that First to the King as Supreme, under whose Government we have now for above these seventeen years enjoyed such Happiness, as hath seldom continued so long together, with so little disturbance, either in our own or any other nation; as they know very well who turn over the Histories of other Ages and nations, beside our own.
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But then, as we are by the same Christian Doctrine bound, let us be exhorted in the next place, to pay it to Governors, that are sent by him for the Punishment of Evildoers,
But then, as we Are by the same Christian Doctrine bound, let us be exhorted in the next place, to pay it to Governors, that Are sent by him for the Punishment of Evildoers,
Let us pay an humbl• and grateful Observance to the Right Honourable, the Judges, who come into our Country, to pronounce impartially the Sentences of the Law;
Let us pay an humbl• and grateful Observance to the Right Honourable, the Judges, who come into our Country, to pronounce impartially the Sentences of the Law;
and to those worthy Justices, by whatsoever other Titles they are dignifi'd, who living in our Country, make it their Care to preserve our Peace, and to assist my Lords, the Judges, in securing our Lives and Limbs from Violence, our Goods from Fraud and Rapine, and our Names from Slander and Defamation. This we are bound to do by the natural Equity and Reason of the Thing,
and to those worthy Justices, by whatsoever other Titles they Are dignified, who living in our Country, make it their Care to preserve our Peace, and to assist my lords, the Judges, in securing our Lives and Limbs from Violence, our Goods from Fraud and Rapine, and our Names from Slander and Defamation. This we Are bound to do by the natural Equity and Reason of the Thing,
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