THe design of our Blessed Saviours coming into the World, as he himself declares at the 17. verse of this Chapter, was not to destroy the Law and the Prophets, but to fulfil them.
THe Design of our Blessed Saviors coming into the World, as he himself declares At the 17. verse of this Chapter, was not to destroy the Law and the prophets, but to fulfil them.
Now so it came to pass, that the Jews, a People infinitely prone to Superstition, were very nice and curious in the observance of those outward Circumstances and Ceremonies of the Law,
Now so it Come to pass, that the jews, a People infinitely prove to Superstition, were very Nicaenae and curious in the observance of those outward circumstances and Ceremonies of the Law,
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The blame of this practice is by our Saviour frequently laid upon the Scribes and Pharisees, who then were the great pretenders to the Righteousness of the Law,
The blame of this practice is by our Saviour frequently laid upon the Scribes and Pharisees, who then were the great pretenders to the Righteousness of the Law,
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Our Saviour therefore having declared that he came to fulfil the Law and the Prophets, in pursuance of that design at the 20. v. he forewarns his Hearers of this practice and doctrine of the Scribes and Pharisees;
Our Saviour Therefore having declared that he Come to fulfil the Law and the prophets, in pursuance of that Design At the 20. v. he forewarns his Hearers of this practice and Doctrine of the Scribes and Pharisees;
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I say unto you, Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
I say unto you, Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of heaven.
And that they might not be ignorant in what particulars they ought to exceed what the Pharisees taught, in the continuance of his Sermon he gives them several instances, wherein the Law of Moses, partly by its own obscurity, partly by their misinterpretations was generally misunderstood.
And that they might not be ignorant in what particulars they ought to exceed what the Pharisees taught, in the Continuance of his Sermon he gives them several instances, wherein the Law of Moses, partly by its own obscurity, partly by their misinterpretations was generally misunderstood.
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Among other parts of the Moral Law which were not well understood by the Jews, there was none to which they were greater strangers, than this in the Text of Loving Enemies.
Among other parts of the Moral Law which were not well understood by the jews, there was none to which they were greater Strangers, than this in the Text of Loving Enemies.
Now the Jews understanding the word Neighbour only of the children of their People, of men of their own Tribe and Country, of men that kept mutual correspondence and agreement with them, they took it for granted that as for other men who were strangers and aliens to them, they were at full liberty to exercise what revenge they pleased,
Now the jews understanding the word Neighbour only of the children of their People, of men of their own Tribe and Country, of men that kept mutual correspondence and agreement with them, they took it for granted that as for other men who were Strangers and aliens to them, they were At full liberty to exercise what revenge they pleased,
and was in truth contrary to the true intent and meaning of the former precept of Loving our Neighbour, as appears by our Saviours explication of it, Ye have heard that it hath been said, Thou shalt love thy Neighbour, and hate thine Enemy:
and was in truth contrary to the true intent and meaning of the former precept of Loving our Neighbour, as appears by our Saviors explication of it, You have herd that it hath been said, Thou shalt love thy Neighbour, and hate thine Enemy:
Having thus far shewn the Connexion of these words with the foregoing, and with the design of the whole Chapter, I shall now consider them by themselves,
Having thus Far shown the Connexion of these words with the foregoing, and with the Design of the Whole Chapter, I shall now Consider them by themselves,
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I begin with the Nature and Extent of this Duty, Love your Enemies, &c. The word Love is of a very large signification, and in the language of holy Scripture is generally used to express the whole duty of man.
I begin with the Nature and Extent of this Duty, Love your Enemies, etc. The word Love is of a very large signification, and in the language of holy Scripture is generally used to express the Whole duty of man.
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Thus our Saviour useth it in the Summary of Religion which he taught the Lawyer, telling him that the whole Law was comprised in these two things, the love of God and of our Neighbour:
Thus our Saviour uses it in the Summary of Religion which he taught the Lawyer, telling him that the Whole Law was comprised in these two things, the love of God and of our Neighbour:
and so it is here to be understood when applied to Enemies, as appears by the connexion of these words with the former Verse, Ye have heard that it hath been said, Thou shalt love thy Neighbour and hate thine Enemy;
and so it is Here to be understood when applied to Enemies, as appears by the connexion of these words with the former Verse, You have herd that it hath been said, Thou shalt love thy Neighbour and hate thine Enemy;
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Where it is plain, our Saviour altered not the comprehensive signification of the word, only enlarged the object of it, viz. that whereas they had been before taught to confine their Love, that is, the several offices of Justice and Charity, onely to their Neighbours, that is,
Where it is plain, our Saviour altered not the comprehensive signification of the word, only enlarged the Object of it, viz. that whereas they had been before taught to confine their Love, that is, the several Offices of justice and Charity, only to their Neighbours, that is,
But not to insist upon this large signification of the word, I shall now onely take notice of those offices which are peculiarly due to our Enemies as such, over and above what can be due to the rest of our Neighbours; and those are referred usually to these three general Heads. 1. That we do not return those evils upon our Enemy which he hath done us. 2. That we forgive him from our hearts. 3. That we recompense good to him when he stands in need of our assistance.
But not to insist upon this large signification of the word, I shall now only take notice of those Offices which Are peculiarly due to our Enemies as such, over and above what can be due to the rest of our Neighbours; and those Are referred usually to these three general Heads. 1. That we do not return those evils upon our Enemy which he hath done us. 2. That we forgive him from our hearts. 3. That we recompense good to him when he Stands in need of our assistance.
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1. If we are commanded to love our Enemies, it is easie to understand that we are hereby forbidden all practices towards him that are inconsistent with Love and Charity,
1. If we Are commanded to love our Enemies, it is easy to understand that we Are hereby forbidden all practices towards him that Are inconsistent with Love and Charity,
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Now the case here mentioned by our Saviour, is very plain in opposition to that pretence, Whosoever shall smite thee on thy right cheek, turn to him the other also.
Now the case Here mentioned by our Saviour, is very plain in opposition to that pretence, Whosoever shall smite thee on thy right cheek, turn to him the other also.
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The meaning of which words is, that in matters of less moment, as the instance there given is, the good Christian ought rather expose himself to further injuries,
The meaning of which words is, that in matters of less moment, as the instance there given is, the good Christian ought rather expose himself to further injuries,
This duty will, I know, seem very difficult to men of this generation, who are usually so far from being satisfied with an equal return of evil upon their adversaries, that their revenge seldom ends with less then the death or ruine of their brethren,
This duty will, I know, seem very difficult to men of this generation, who Are usually so Far from being satisfied with an equal return of evil upon their Adversaries, that their revenge seldom ends with less then the death or ruin of their brothers,
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It is indeed a sad thing to consider, that in a Christian Commonwealth Point of Honour and Gallantry should be so often pleaded as a just pretence for Bloudshed and Slaughter, that a rash word,
It is indeed a sad thing to Consider, that in a Christian Commonwealth Point of Honour and Gallantry should be so often pleaded as a just pretence for Bloodshed and Slaughter, that a rash word,
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In the mean time we are to know that the forbearing Revenge is but the first and lowest degree of that Charity, which the Gospel requires towards our Enemies,
In the mean time we Are to know that the forbearing Revenge is but the First and lowest degree of that Charity, which the Gospel requires towards our Enemies,
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We are not to wish the same evil to our Neighbour that he hath done to us, we are not to retain any angry or malicious thought, no grudge or animosity, no secret hate or envious design against the person of any man,
We Are not to wish the same evil to our Neighbour that he hath done to us, we Are not to retain any angry or malicious Thought, no grudge or animosity, no secret hate or envious Design against the person of any man,
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sometimes we may be too weak to do it, and want power or opportunity to execute our designs of evil : sometimes it may be against some other interest of ours which we prefer before it;
sometime we may be too weak to do it, and want power or opportunity to execute our designs of evil: sometime it may be against Some other Interest of ours which we prefer before it;
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and to forbear Revenge onely in such circumstances is no part of our obedience to this precept of our Saviour, which extends it self to the inward motions and dispositions of our soul,
and to forbear Revenge only in such Circumstances is no part of our Obedience to this precept of our Saviour, which extends it self to the inward motions and dispositions of our soul,
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unless we do likewise mortifie and subdue the secret lusts, and inordinate desires of our heart, which are the inward principles and seeds of our outward actions:
unless we do likewise mortify and subdue the secret Lustiest, and inordinate Desires of our heart, which Are the inward principles and seeds of our outward actions:
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and I be bound to forgive him and love him? must I always yield to Injuries and Reproaches? Can no wound be so deep as to remove my brother from my affection,
and I be bound to forgive him and love him? must I always yield to Injuries and Reproaches? Can no wound be so deep as to remove my brother from my affection,
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and to justifie my revenge? Must there be no end of my forbearance and suffering? In answer to these Queries, there are these two things to be considered.
and to justify my revenge? Must there be no end of my forbearance and suffering? In answer to these Queries, there Are these two things to be considered.
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1. As to the number and multitude of our Brothers injuries against us, we may remember that S. Matth. xviii. 21. it is recorded of S. Peter, that he came to Jesus,
1. As to the number and multitude of our Brother's injuries against us, we may Remember that S. Matthew xviii. 21. it is recorded of S. Peter, that he Come to jesus,
and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee untill seven times: but, untill seventy times seven.
and said, Lord, how oft shall my brother since against me, and I forgive him? till seven times? jesus Says unto him, I say not unto thee until seven times: but, until seventy times seven.
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2. As to the other part of the Question, touching the heinousness of our Brothers offences against us, it is plain likewise, that no degree of guilt in him can put him out of the reach of our pardon,
2. As to the other part of the Question, touching the heinousness of our Brother's offences against us, it is plain likewise, that no degree of guilt in him can put him out of the reach of our pardon,
There remains one case still to be considered, viz. the Civil Magistrate is appointed by God a Revenger, to execute wrath upon them that do evil, not upon those onely who sin immediately against God,
There remains one case still to be considered, viz. the Civil Magistrate is appointed by God a Revenger, to execute wrath upon them that do evil, not upon those only who since immediately against God,
for the relief of the injured, and punishment of offenders, how can it be unlawful to make use of that remedy? and then surely all return of evil upon our Adversaries is not forbidden by this precept of loving Enemies.
for the relief of the injured, and punishment of offenders, how can it be unlawful to make use of that remedy? and then surely all return of evil upon our Adversaries is not forbidden by this precept of loving Enemies.
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1. That this Precept is primarily intended as a Rule for private persons, in that capacity, that they should by no means make themselves judges in their own cause,
1. That this Precept is primarily intended as a Rule for private Persons, in that capacity, that they should by no means make themselves judges in their own cause,
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The success of unrighteous actions may by degrees harden them in sin, and bring down the severer judgments of God upon them, should they escape humane Justice.
The success of unrighteous actions may by Degrees harden them in since, and bring down the severer Judgments of God upon them, should they escape humane justice.
we must not go to Law for every trifling and light occasion, we must be careful not to do it with any malicious design against the person we contend with.
we must not go to Law for every trifling and Light occasion, we must be careful not to do it with any malicious Design against the person we contend with.
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For though our adversary be justly punished, yet if we pursue him with intention to gratifie our own passion in his sufferings, we can in no wise be found guiltless of the breach of this duty.
For though our adversary be justly punished, yet if we pursue him with intention to gratify our own passion in his sufferings, we can in no wise be found guiltless of the breach of this duty.
But thus much may suffice for the first thing proposed, the Nature and Extent of the Duty enjoined, Love your Enemies, &c. I come now to shew the great obligation that is laid upon us to the practice of this duty;
But thus much may suffice for the First thing proposed, the Nature and Extent of the Duty enjoined, Love your Enemies, etc. I come now to show the great obligation that is laid upon us to the practice of this duty;
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which I shall endeavour to enforce, 1. From the quality of the Law-giver intimated in these words, I say unto you. 2. From the nature of the Precept. 3. Because our greatest interest doth indispensably depend upon the practice of it.
which I shall endeavour to enforce, 1. From the quality of the Lawgiver intimated in these words, I say unto you. 2. From the nature of the Precept. 3. Because our greatest Interest does indispensably depend upon the practice of it.
1. If we look upon our Saviour only as a Prophet come from God to declare his will to Mankind, to make them understand more clearly what it is that the Lord requires of them,
1. If we look upon our Saviour only as a Prophet come from God to declare his will to Mankind, to make them understand more clearly what it is that the Lord requires of them,
and all things we enjoy, and from whom alone we can receive whatever we hope for, this God, whose natural born Subjects we are, hath by our Saviour given us the most clear and perfect revelation of his will,
and all things we enjoy, and from whom alone we can receive whatever we hope for, this God, whose natural born Subject's we Are, hath by our Saviour given us the most clear and perfect Revelation of his will,
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and delivered his Doctrine with so great demonstrations of the truth, and divine authority of what he spake, that he extorted from his very adversaries this confession, Matt. 22. 15. Master we know that thou art true,
and Delivered his Doctrine with so great demonstrations of the truth, and divine Authority of what he spoke, that he extorted from his very Adversaries this Confessi, Matt. 22. 15. Master we know that thou art true,
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This was that Prophet whom God himself spake of so long before to Moses, saying, Deut. xviii. 18. I will raise them up a Prophet from among their brethren,
This was that Prophet whom God himself spoke of so long before to Moses, saying, Deuteronomy xviii. 18. I will raise them up a Prophet from among their brothers,
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And what is meant by those words, I will require it, S. Peter explains Acts iii. 23. where citing this prophecy, he tells us, and it shall come to pass, that every soul that will not hear that Prophet, shall be cut off from among the people.
And what is meant by those words, I will require it, S. Peter explains Acts iii. 23. where citing this prophecy, he tells us, and it shall come to pass, that every soul that will not hear that Prophet, shall be Cut off from among the people.
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for God who at sundry times and in divers manners spake in times past to the Fathers by the Prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the Worlds.
for God who At sundry times and in diverse manners spoke in times passed to the Father's by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the World's.
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then surely by how much greater the Son of God is, than those other Prophets and Ministers whom God in former Ages sent forth to declare his will to the World,
then surely by how much greater the Son of God is, than those other prophets and Ministers whom God in former Ages sent forth to declare his will to the World,
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For if the word spoken by Angels was stedfast, and every transgression and disobedience received its due recompence of reward? how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, &c. Now if these considerations may seem too remote as having equal influence upon all other duties required in the Gospel, we may observe:
For if the word spoken by Angels was steadfast, and every Transgression and disobedience received its due recompense of reward? how shall we escape if we neglect so great salvation, which At the First began to be spoken by the Lord, etc. Now if these considerations may seem too remote as having equal influence upon all other duties required in the Gospel, we may observe:
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3. That our Saviours authority ought to have a more particular force to engage us in the practice of this duty of Loving Enemies, because the whole course of his life was a continued example of unbounded goodness and love to those who were his enemies,
3. That our Saviors Authority ought to have a more particular force to engage us in the practice of this duty of Loving Enemies, Because the Whole course of his life was a continued Exampl of unbounded Goodness and love to those who were his enemies,
and become enemies to him through wicked works, and liable to most severe vengeance, then it pleased the Father out of his most tender compassion and love to Mankind to send his Son out of his bosom, to proclaim Pardon and Forgiveness to them who would repent,
and become enemies to him through wicked works, and liable to most severe vengeance, then it pleased the Father out of his most tender compassion and love to Mankind to send his Son out of his bosom, to proclaim Pardon and Forgiveness to them who would Repent,
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And can we think of so great condescension of the Son of God, so boundless a compassion and mighty love, without being transported with the most fervent affections of Soul to render to him all possible demonstrations of thankfulness and obedience? Surely no obedience on our parts can be too great a testimony of our thankfulness and love to him, by whose mercy and goodness we are so deeply obliged.
And can we think of so great condescension of the Son of God, so boundless a compassion and mighty love, without being transported with the most fervent affections of Soul to render to him all possible demonstrations of thankfulness and Obedience? Surely no Obedience on our parts can be too great a testimony of our thankfulness and love to him, by whose mercy and Goodness we Are so deeply obliged.
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but is further enjoined as a particular mark and character of his Disciples, and as the great instance of Charity, wherein they should exceed other men.
but is further enjoined as a particular mark and character of his Disciples, and as the great instance of Charity, wherein they should exceed other men.
if the authority and example of the Son of God can prevail with us, if the greatest instance of goodness and love towards our selves can deserve any suitable return from us,
if the Authority and Exampl of the Son of God can prevail with us, if the greatest instance of Goodness and love towards our selves can deserve any suitable return from us,
then our Saviour may, and doth upon all these accounts challenge your obedience to this precept of Loving Enemies, as the peculiar instance of your duty to him,
then our Saviour may, and does upon all these accounts challenge your Obedience to this precept of Loving Enemies, as the peculiar instance of your duty to him,
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and greatest obligations claims obedience to this precept. I say unto you, love your Enemies, &c. 2. Besides the authority of the Law-giver, if we consider further the nature of the Law it self, it will appear much more unreasonable we should disobey him.
and greatest obligations claims Obedience to this precept. I say unto you, love your Enemies, etc. 2. Beside the Authority of the Lawgiver, if we Consider further the nature of the Law it self, it will appear much more unreasonable we should disobey him.
For however uneasie this may seem at the first sight, if we take our measures aright, there is no precept that doth more conduce to the quiet contentment of our own minds, the peace of the World,
For however uneasy this may seem At the First sighed, if we take our measures aright, there is no precept that does more conduce to the quiet contentment of our own minds, the peace of the World,
Anger and Malice, and Envy and Jealousie, which are the constant Attendants of the revengeful man, do raise such boisterous tempests, such tumult and disorder in the soul as cannot consist with true peace and serenity.
Anger and Malice, and Envy and Jealousy, which Are the constant Attendants of the revengeful man, do raise such boisterous tempests, such tumult and disorder in the soul as cannot consist with true peace and serenity.
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Tell me, I pray, is any man happy that is easily provoked? Can he enjoy the same content with other men, who leaves it in the power of any one that dares affront him, to raise in him those tempestuous passions,
Tell me, I pray, is any man happy that is Easily provoked? Can he enjoy the same content with other men, who leaves it in the power of any one that dares affront him, to raise in him those tempestuous passion,
if he hath an enemy, gives him the greatest advantages over him that can be. For there is no injury so effectual, as that which raises disturbance in the mind:
if he hath an enemy, gives him the greatest advantages over him that can be. For there is no injury so effectual, as that which raises disturbance in the mind:
and to the preservation of unity and good will among Christians, as being the most generous and likely way to reduce our enemies to peace and friendly agreement with us.
and to the preservation of unity and good will among Christians, as being the most generous and likely Way to reduce our enemies to peace and friendly agreement with us.
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The Apostles meaning therefore is, that by doing good to our enemy, and relieving him in his wants, we shall kindle in him that fervour of affection and holy fire of Love to us, that he may for the future become our friend,
The Apostles meaning Therefore is, that by doing good to our enemy, and relieving him in his Wants, we shall kindle in him that fervour of affection and holy fire of Love to us, that he may for the future become our friend,
3. From what hath been already said, it is easie to conclude, that the practice of this duty doth highly conduce to the true dignity and perfection of our Nature.
3. From what hath been already said, it is easy to conclude, that the practice of this duty does highly conduce to the true dignity and perfection of our Nature.
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And therefore he who is so setled in the habit of doing good, as not to be withdrawn from it by the injuries and provocations of his enemy hath gained a victory over himself far beyond what he could hope for in pursuance of his revenge,
And Therefore he who is so settled in the habit of doing good, as not to be withdrawn from it by the injuries and provocations of his enemy hath gained a victory over himself Far beyond what he could hope for in pursuance of his revenge,
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and hath attained to as great a degree of perfection as he is capable of. For proof of this we may have recourse to the consideration of the divine nature:
and hath attained to as great a degree of perfection as he is capable of. For proof of this we may have recourse to the consideration of the divine nature:
This reason is assigned by our Saviour to engage us to the duty of loving Enemies in the following Verse, That ye may be the children of your Father, which is in heaven;
This reason is assigned by our Saviour to engage us to the duty of loving Enemies in the following Verse, That you may be the children of your Father, which is in heaven;
3. The last Argument to persuade us to forgive and love our Enemies was this, that our greatest interest doth indispensably depend upon this our practice of it.
3. The last Argument to persuade us to forgive and love our Enemies was this, that our greatest Interest does indispensably depend upon this our practice of it.
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For what is there can seem to render our Neighbour uncapable of forgiveness, which doth not aggravate our sins against God infinitely beyond his transgressions against us? If our Neighbours offences against us are very many,
For what is there can seem to render our Neighbour uncapable of forgiveness, which does not aggravate our Sins against God infinitely beyond his transgressions against us? If our Neighbours offences against us Are very many,
For his own part, though he was the man after Gods own heart, yet he fairly acknowledges that his sins were more in number than the hairs of his head:
For his own part, though he was the man After God's own heart, yet he fairly acknowledges that his Sins were more in number than the hairs of his head:
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and what then must we think of our selves, who come far short of his piety and integrity? Again, are our Neighbours sins against us very hainous and provoking? Ours against God are infinitely more so.
and what then must we think of our selves, who come Far short of his piety and integrity? Again, Are our Neighbours Sins against us very heinous and provoking? Ours against God Are infinitely more so.
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even those also bear no resemblance, and therefore cannot aggravate our Neighbours trespasses against us in any proportion with our offences against God.
even those also bear no resemblance, and Therefore cannot aggravate our Neighbours Trespasses against us in any proportion with our offences against God.
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Let us then consider with our selves, that if our sins against God both for the number and aggravation of them are infinitely greater than the greatest of our Neighbours injuries can be;
Let us then Consider with our selves, that if our Sins against God both for the number and aggravation of them Are infinitely greater than the greatest of our Neighbours injuries can be;
to seek reconciliation with him, to forgive him, pray for him, and do him good, that he also may be capable of that mercy from God which is not attainable by us,
to seek reconciliation with him, to forgive him, pray for him, and do him good, that he also may be capable of that mercy from God which is not attainable by us,
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Forgive thy Neighbour the hurt that he hath done thee, so shall thy sins also be forgiven thee when thou prayest. One man beareth hatred against another,
Forgive thy Neighbour the hurt that he hath done thee, so shall thy Sins also be forgiven thee when thou Prayest. One man bears hatred against Another,
so more peculiarly doth it serve to dissuade us from that uncharitable temper so prevailing among men of Judging and Censuring the rest of our Brethren,
so more peculiarly does it serve to dissuade us from that uncharitable temper so prevailing among men of Judging and Censuring the rest of our Brothers,
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For the better enforcement therefore of this prohibition so frequent in the Gospel, I shall enquire: 1. What that Judgment is, that is here so universally forbidden.
For the better enforcement Therefore of this prohibition so frequent in the Gospel, I shall inquire: 1. What that Judgement is, that is Here so universally forbidden.
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For the first of these, it is easie to understand that the Judgment here spoken of, is not meant of Judicial proceedings either in matters Civil or Ecclesiastical;
For the First of these, it is easy to understand that the Judgement Here spoken of, is not meant of Judicial proceedings either in matters Civil or Ecclesiastical;
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For that Civil Society cannot subsist in peace and tranquility without sufficient authority residing in some persons above others, to determine controversies between man and man,
For that Civil Society cannot subsist in peace and tranquillity without sufficient Authority residing in Some Persons above Others, to determine controversies between man and man,
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For that bad men are vastly more numerous than good, and that such who have no sense of vertue and goodness are no other way to be restrained from evil,
For that bad men Are vastly more numerous than good, and that such who have no sense of virtue and Goodness Are not other Way to be restrained from evil,
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but by the severity of wholsom Laws, and the due execution of them; and that this cannot be without judicial authority, every mans experience may convince him.
but by the severity of wholesome Laws, and the due execution of them; and that this cannot be without judicial Authority, every men experience may convince him.
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and that he designed man for society and mutual support of each other in it, we cannot persuade our selves that any precept of the Gospel can tend to the subversion of it, which the taking away Judicial proceedings would certainly do.
and that he designed man for society and mutual support of each other in it, we cannot persuade our selves that any precept of the Gospel can tend to the subversion of it, which the taking away Judicial proceedings would Certainly do.
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And we are therefore required to yield obedience to them, not onely for wrath, but also for conscience sake. Neither is the necessity of a Judicial power less evident in matters Ecclesiastical than in Civil:
And we Are Therefore required to yield Obedience to them, not only for wrath, but also for conscience sake. Neither is the necessity of a Judicial power less evident in matters Ecclesiastical than in Civil:
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Therefore when our Saviour sent forth his Disciples to gather to him a Church, and make Disciples of all Nations, he intrusted them with the Keys of the Kingdom of Heaven, with the power of censuring and absolving, of remitting and retaining sins, agreeable to the demerits of persons under their jurisdiction;
Therefore when our Saviour sent forth his Disciples to gather to him a Church, and make Disciples of all nations, he Entrusted them with the Keys of the Kingdom of Heaven, with the power of censuring and absolving, of remitting and retaining Sins, agreeable to the demerits of Persons under their jurisdiction;
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as we read 1 Tim. i. 20. and in the 5. chapter of this Epistle, verse 5. he gives directions to the Church of Corinth to use the same power over such persons as were notorious, to deliver such unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
as we read 1 Tim. i. 20. and in the 5. chapter of this Epistle, verse 5. he gives directions to the Church of Corinth to use the same power over such Persons as were notorious, to deliver such unto Satan for the destruction of the Flesh, that the Spirit may be saved in the day of the Lord jesus.
The Judgment therefore here and elsewhere so frequently forbidden, cannot be meant of the Judgment of authority in matter either Civil or Ecclesiastical.
The Judgement Therefore Here and elsewhere so frequently forbidden, cannot be meant of the Judgement of Authority in matter either Civil or Ecclesiastical.
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though we have no superiority over them, we are still allowed the judgment of discretion, to distinguish between man and man, to know whom to avoid and whom to associate our selves with,
though we have no superiority over them, we Are still allowed the judgement of discretion, to distinguish between man and man, to know whom to avoid and whom to associate our selves with,
and should we stay till publick authority had set a mark upon such persons, before we provide for our own innocence and security by forsaking their acquaintance and conversation, we may in time grow partakers in their iniquity, and be defiled by them.
and should we stay till public Authority had Set a mark upon such Persons, before we provide for our own innocence and security by forsaking their acquaintance and Conversation, we may in time grow partakers in their iniquity, and be defiled by them.
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and unless we were allowed to make a judgment of some persons from the actions we see, we could have no reason to stand upon our guard, or beware of them.
and unless we were allowed to make a judgement of Some Persons from the actions we see, we could have no reason to stand upon our guard, or beware of them.
And to this kind of Judgment, if it be exercised with true charity and moderation, out of a zealous concern for the soul of our offending Brother, there is a reward annexed, S. James v. 19. Brethren, if any of you do err from the truth,
And to this kind of Judgement, if it be exercised with true charity and moderation, out of a zealous concern for the soul of our offending Brother, there is a reward annexed, S. James v. 19. Brothers, if any of you do err from the truth,
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For would men find leisure seriously to examine their own lives and actions, and to judge impartially of them, they would not then so freely indulge themselves in those practices to which they know the judgement of God is due.
For would men find leisure seriously to examine their own lives and actions, and to judge impartially of them, they would not then so freely indulge themselves in those practices to which they know the judgement of God is due.
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and when they have through inadvertency and neglect yielded to temptation, by a due examination and judging of themselves, they would be convinced of the necessity of an hearty and sincere repentance,
and when they have through inadvertency and neglect yielded to temptation, by a due examination and judging of themselves, they would be convinced of the necessity of an hearty and sincere Repentance,
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and be thereby more vigorously engaged to continue in well-doing, and eschew evil, upon a prospect of a future and more dreadful judgment that would otherwise ensue.
and be thereby more vigorously engaged to continue in welldoing, and eschew evil, upon a prospect of a future and more dreadful judgement that would otherwise ensue.
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but that he was not finally to rely upon his own judgment, but that although he knew nothing of himself, as he declares Verse 4. yet he was not thereby justified, in as much as he was afterward to be judged by the supreme Judge of all the Earth, who knew better how he had behaved himself,
but that he was not finally to rely upon his own judgement, but that although he knew nothing of himself, as he declares Verse 4. yet he was not thereby justified, in as much as he was afterwards to be judged by the supreme Judge of all the Earth, who knew better how he had behaved himself,
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and would judge more impartially than he himself could; and then immediately subjoins the prohibition of the Text, Therefore judge nothing before the time, until the Lord come.
and would judge more impartially than he himself could; and then immediately subjoins the prohibition of the Text, Therefore judge nothing before the time, until the Lord come.
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These things therefore being excepted from the general prohibition, the sin which is here forbidden, is the uncharitable practice of censuring and condemning other men without any probable or just grounds,
These things Therefore being excepted from the general prohibition, the since which is Here forbidden, is the uncharitable practice of censuring and condemning other men without any probable or just grounds,
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I shall onely take notice in general, that whoever will consider calmly with himself how he would have his Neighbour deal with him in the like matter, with what candour and simplicity he would have him judge of the outward circumstances of his life,
I shall only take notice in general, that whoever will Consider calmly with himself how he would have his Neighbour deal with him in the like matter, with what candour and simplicity he would have him judge of the outward Circumstances of his life,
and this will appear from these three considerations: 1. From the baseness of its original. 2. From the greatness of the injury done to the person we censure unjustly. 3. From the mischief which redounds to the Publick by uncharitable judgment of one another.
and this will appear from these three considerations: 1. From the baseness of its original. 2. From the greatness of the injury done to the person we censure unjustly. 3. From the mischief which redounds to the Public by uncharitable judgement of one Another.
who, if they declare a great abhorrence of some particular fault of their Neighbours, which is contrary to their own natural inclination or present interest, are apt vainly to please themselves with the opinion of their own righteousness,
who, if they declare a great abhorrence of Some particular fault of their Neighbours, which is contrary to their own natural inclination or present Interest, Are apt vainly to please themselves with the opinion of their own righteousness,
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and to vaunt it in the language of the Pharisee, Luke xviii. 10. God I thank thee, that I am not as other men are, Extortioners, Ʋnjust, Adulterers, or even as this Publican.
and to vaunt it in the language of the Pharisee, Lycia xviii. 10. God I thank thee, that I am not as other men Are, Extortioners, Ʋnjust, Adulterers, or even as this Publican.
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Now were men truly humble and conscious of their own manifold defects and miscarriages, they would find infinite more reason to turn the edge of their censure upon themselves.
Now were men truly humble and conscious of their own manifold defects and miscarriages, they would find infinite more reason to turn the edge of their censure upon themselves.
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But now if notwithstanding this evidence, men may have of their own guiltiness above that of their Neighbours, they can give themselves the liberty zealously to declaim against the supposed faults of other men, this must needs argue an unreasonable degree of self-conceit,
But now if notwithstanding this evidence, men may have of their own guiltiness above that of their Neighbours, they can give themselves the liberty zealously to declaim against the supposed Faults of other men, this must needs argue an unreasonable degree of self-conceit,
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and facilitating our admission to that glorious Kingdom which we all pretend to seek after? Surely did men seriously consider, that their title to an eternal and never-fading inheritance did depend upon the wise management of a few days here, that the very best of mankind,
and facilitating our admission to that glorious Kingdom which we all pretend to seek After? Surely did men seriously Consider, that their title to an Eternal and never-fading inheritance did depend upon the wise management of a few days Here, that the very best of mankind,
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when they had done all they could, were but unprofitable servants, and that our future condition would be determined, not according to other mens actions,
when they had done all they could, were but unprofitable Servants, and that our future condition would be determined, not according to other men's actions,
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Every mans own business therefore being of so great and weighty a concern, he that is really mindful of it, can have no further leisure to observe the failings and miscarriages of other men,
Every men own business Therefore being of so great and weighty a concern, he that is really mindful of it, can have no further leisure to observe the failings and miscarriages of other men,
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than to take occasion from thence to exercise that great part of Christian charity, which consists in friendly reproof and admonition where it may be given;
than to take occasion from thence to exercise that great part of Christian charity, which consists in friendly reproof and admonition where it may be given;
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How seldom do we see any matter of interest decided without many hard speeches, and unjust censures of the persons we contend with? How apt are men to take advantage of every little circumstance of anothers life that is capable of an ill interpretation,
How seldom do we see any matter of Interest decided without many hard Speeches, and unjust censures of the Persons we contend with? How apt Are men to take advantage of every little circumstance of another's life that is capable of an ill Interpretation,
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as though the suspected faults were real and evident : and when they have said the utmost they can to lessen his esteem, they can still express a great tenderness for the reputation of the man,
as though the suspected Faults were real and evident: and when they have said the utmost they can to lessen his esteem, they can still express a great tenderness for the reputation of the man,
Besides the greatness of the injury, and other bad effects of this way of proceeding, which I shall have occasion to insist on more particularly, that which I shall at present take notice of, to shew the great unreasonableness of it, is this, that none but bad men and a bad cause can stand in need of it.
Beside the greatness of the injury, and other bad effects of this Way of proceeding, which I shall have occasion to insist on more particularly, that which I shall At present take notice of, to show the great unreasonableness of it, is this, that none but bad men and a bad cause can stand in need of it.
He that pursues his own interest and advancement for no other ends but such as are just and reasonable, viz. that he may be able with more freedom to discharge his duty toward God and Man,
He that pursues his own Interest and advancement for no other ends but such as Are just and reasonable, viz. that he may be able with more freedom to discharge his duty towards God and Man,
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and then what temptation can such a man have to exalt himself with so great an injury done to another man? And this leads me to the second thing propounded, to shew the unreasonableness of uncharitable judgment of our brethren, from the greatness of the injury we do by it.
and then what temptation can such a man have to exalt himself with so great an injury done to Another man? And this leads me to the second thing propounded, to show the unreasonableness of uncharitable judgement of our brothers, from the greatness of the injury we do by it.
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besides the publick authority of Laws provide for our security, and men are naturally inclined to assist and succour the weak against the violence of an oppressor:
beside the public Authority of Laws provide for our security, and men Are naturally inclined to assist and succour the weak against the violence of an oppressor:
And therefore Solomon compares the words of a slanderer and back-biter to the piercing of a sword, Prov. xi. 18. And holy David tells us that swords are in their lips, Psal. lix. 7. Neither is it without good reason that men are thus tender of their reputation and good name, in as much as it is one of the great instruments whereby men are enabled to do good in the World;
And Therefore Solomon compares the words of a slanderer and backbiter to the piercing of a sword, Curae xi. 18. And holy David tells us that swords Are in their lips, Psalm lix. 7. Neither is it without good reason that men Are thus tender of their reputation and good name, in as much as it is one of the great Instruments whereby men Are enabled to do good in the World;
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A man, who out of conscience towards God, makes it his sincere endeavour to do what good he can in the place and station to which God hath called him, cannot but be deeply affected with such an injury,
A man, who out of conscience towards God, makes it his sincere endeavour to do what good he can in the place and station to which God hath called him, cannot but be deeply affected with such an injury,
and though he may be so charitable as to forgive, yet it cannot but cause a great unquietness of spirit in a good man, which cannot easily be attoned for.
and though he may be so charitable as to forgive, yet it cannot but cause a great unquietness of Spirit in a good man, which cannot Easily be atoned for.
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1. The first of those bad effects, which I shall insist on, is that which I just now mentioned, that it renders particular persons less able to do good in their several places and callings, than otherwise they might be.
1. The First of those bad effects, which I shall insist on, is that which I just now mentioned, that it renders particular Persons less able to do good in their several places and callings, than otherwise they might be.
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Now that slanderous reports and false judgments spread concerning the persons of any men, do tend much to hinder the good they might do otherwise, I shall endeavour to prove by instancing in two sorts of men, whose ability to do good, doth in great measure depend upon the reverence and esteem of their persons, which must consequently be much lessened by malicious and uncharitable censures of them,
Now that slanderous reports and false Judgments spread Concerning the Persons of any men, do tend much to hinder the good they might do otherwise, I shall endeavour to prove by instancing in two sorts of men, whose ability to do good, does in great measure depend upon the Reverence and esteem of their Persons, which must consequently be much lessened by malicious and uncharitable censures of them,
For the latter of these it is a thing of common experience, that the great strength and security of any Nation consists in the unity and good correspondence between the several parts of it:
For the latter of these it is a thing of Common experience, that the great strength and security of any nation consists in the unity and good correspondence between the several parts of it:
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Now it must needs be granted, that nothing more effectually engages the obedience and affection of Subjects to their Soveraign and Ministers imployed by him,
Now it must needs be granted, that nothing more effectually engages the Obedience and affection of Subject's to their Sovereign and Ministers employed by him,
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Whoever therefore makes it their design, as many busie-bodies are apt to do, to mis-represent all the proceedings of their Governours, that suit not with their present humour and understanding,
Whoever Therefore makes it their Design, as many busybodies Are apt to do, to misrepresent all the proceedings of their Governors, that suit not with their present humour and understanding,
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such persons, I say, cannot but be thought highly injurious to the Publick, by abating the reverence and esteem, which is justly due and of great use to superiours in the execution of the great trust committed to them.
such Persons, I say, cannot but be Thought highly injurious to the Public, by abating the Reverence and esteem, which is justly due and of great use to superiors in the execution of the great trust committed to them.
But in the name of God, what do men of this temper propose to themselves? Do they think their Governours are not men of Passion and Infirmities as well as others? Do they not know that the imployments they are ingaged in, are of more variety and difficulty,
But in the name of God, what do men of this temper propose to themselves? Do they think their Governors Are not men of Passion and Infirmities as well as Others? Do they not know that the employments they Are engaged in, Are of more variety and difficulty,
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than can be managed with so exact evenness, but there will be still some inconveniences unavoidable? How is it that they do not observe, that even then when they complain of,
than can be managed with so exact evenness, but there will be still Some inconveniences unavoidable? How is it that they do not observe, that even then when they complain of,
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2. The second sort of persons, whose abilities to do good, depend much upon the reverence and esteem of their persons, are the Ministers of the Church.
2. The second sort of Persons, whose abilities to do good, depend much upon the Reverence and esteem of their Persons, Are the Ministers of the Church.
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as the man whose life is really scandalous? What hath been said of the ill effect that redounds to the Publick from the uncharitable censurings of men of this publick capacity, will in proportion hold concerning the rash judgments we make of private persons, according to the several degrees wherein they may be useful either in the Church or Commonwealth.
as the man whose life is really scandalous? What hath been said of the ill Effect that redounds to the Public from the uncharitable censurings of men of this public capacity, will in proportion hold Concerning the rash Judgments we make of private Persons, according to the several Degrees wherein they may be useful either in the Church or Commonwealth.
Now I need not use any arguments to shew that divisions and animosities among men, are of very dangerous consequence to the publick Society where they live;
Now I need not use any Arguments to show that divisions and animosities among men, Are of very dangerous consequence to the public Society where they live;
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How much the greater the end and design of any Society is, so much more dangerous and hurtful those practices are to be esteemed which cause divisions in it.
How much the greater the end and Design of any Society is, so much more dangerous and hurtful those practices Are to be esteemed which cause divisions in it.
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The Church of God therefore being a Society, whose happiness is not terminated in the temporal peace and tranquillity of this life, we must needs conclude that those uncharitable censures which cause divisions among Christians, receive from hence a mighty aggravation in that they do not onely hinder their present peace and tranquillity,
The Church of God Therefore being a Society, whose happiness is not terminated in the temporal peace and tranquillity of this life, we must needs conclude that those uncharitable censures which cause divisions among Christians, receive from hence a mighty aggravation in that they do not only hinder their present peace and tranquillity,
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And from this consideration that we are all members of the Church of Christ, I cannot but add a third ill effect which this uncharitable practice of judging and censuring one another brings to the Publick.
And from this consideration that we Are all members of the Church of christ, I cannot but add a third ill Effect which this uncharitable practice of judging and censuring one Another brings to the Public.
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should they read S. Pauls description of Christian Charity, that it thinketh no evil, that it believeth all things, and hopeth all things; did they consider the many arguments the Gospel uses to enforce the duty,
should they read S. Paul's description of Christian Charity, that it Thinketh no evil, that it Believeth all things, and Hopes all things; did they Consider the many Arguments the Gospel uses to enforce the duty,
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and with the example of their Lord and Saviour, and see how vast the disproportion is between our Practice and Profession, they would easily persuade themselves that the generality of Christians did not seriously believe the Doctrine they vaunt of,
and with the Exampl of their Lord and Saviour, and see how vast the disproportion is between our Practice and Profession, they would Easily persuade themselves that the generality of Christians did not seriously believe the Doctrine they vaunt of,
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Thus, besides the injury we do to particular persons, and to the publick Society whereof we should be feeling members, we cast a stumbling block in the way of those who might be won over to our most holy Profession, did they not see the Professors of it so manifestly contradict in their lives and practices, what they plead for with so much zeal and affection.
Thus, beside the injury we do to particular Persons, and to the public Society whereof we should be feeling members, we cast a stumbling block in the Way of those who might be wone over to our most holy Profession, did they not see the Professors of it so manifestly contradict in their lives and practices, what they plead for with so much zeal and affection.
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Many actions may proceed from an heart truly pious and devout, which may be acceptable to God that knows the heart, which yet as to men may be liable to suspicion and mistake.
Many actions may proceed from an heart truly pious and devout, which may be acceptable to God that knows the heart, which yet as to men may be liable to suspicion and mistake.
Besides, there are few men so impartial in their judgment as to take in all circumstances even of outward appearance, we too frequently pass censure according to our own preconceived opinions and prejudices,
Beside, there Are few men so impartial in their judgement as to take in all Circumstances even of outward appearance, we too frequently pass censure according to our own preconceived opinions and prejudices,
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and to hide our selves, if I may so say, from our own souls, and then how can we hope to make a right judgment of other men? But now the Lord, who is to come, is of infinite knowledge,
and to hide our selves, if I may so say, from our own Souls, and then how can we hope to make a right judgement of other men? But now the Lord, who is to come, is of infinite knowledge,
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and withall that there is a judgment to come, when, if we make a false and uncharitable judgment, we shall be plainly convinced of it before God and all his holy Angels,
and withal that there is a judgement to come, when, if we make a false and uncharitable judgement, we shall be plainly convinced of it before God and all his holy Angels,
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and then who can persuade himself, that it will not be a matter of great shame and confusion of face, to see those men, whom we had unjustly censured and reviled, receive praise from the unerring judgment of God,
and then who can persuade himself, that it will not be a matter of great shame and confusion of face, to see those men, whom we had unjustly censured and reviled, receive praise from the unerring judgement of God,
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And therefore, besides the presumption which while we judge others we are guilty of our selves, by boldly intruding into those things which we know not, we do withall sacrilegiously invade the royal Prerogative of God, to whom alone judgment belongeth.
And Therefore, beside the presumption which while we judge Others we Are guilty of our selves, by boldly intruding into those things which we know not, we do withal sacrilegiously invade the royal Prerogative of God, to whom alone judgement belongeth.
This is St. James 's argument, James iv. 12. There is one Law-giver able to save and to destroy, who art thou that judgest another? And S. Paul to the same purpose, Rom. xiv. 4. Who art thou that judgest anothers servant? to his own Master he standeth or falleth. But to conclude.
This is Saint James is argument, James iv. 12. There is one Lawgiver able to save and to destroy, who art thou that Judges Another? And S. Paul to the same purpose, Rom. xiv. 4. Who art thou that Judges another's servant? to his own Master he Stands or falls. But to conclude.
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Thirdly and lastly, we ought not to judge before the time, because the Lord cometh, who will be the severe avenger of all uncharitable judgment of our brethren.
Thirdly and lastly, we ought not to judge before the time, Because the Lord comes, who will be the severe avenger of all uncharitable judgement of our brothers.
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Now I conceive the Apostles Argument is equally cogent, whether he be understood here to speak of the same sins in specie, or rather of other sins of equal guilt.
Now I conceive the Apostles Argument is equally cogent, whither he be understood Here to speak of the same Sins in specie, or rather of other Sins of equal guilt.
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Since the unreasonableness of judging our Neighbour for some particular sins, when we are guilty of others as heinous, is altogether as evident as though we did the same things we condemn him for.
Since the unreasonableness of judging our Neighbour for Some particular Sins, when we Are guilty of Others as heinous, is altogether as evident as though we did the same things we condemn him for.
And therefore S. Paul himself in the latter part of that Chapter, when he pursues the same argument makes his instances not only in sins of the same kind,
And Therefore S. Paul himself in the latter part of that Chapter, when he pursues the same argument makes his instances not only in Sins of the same kind,
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but of equal degree, Verse 22. Thou that abhorrest Idols, committest thou Sacriledge? And now let any man consider how dreadful his condition must needs be at the judgment of the great day,
but of equal degree, Verse 22. Thou that Abhorrest Idols, Committest thou Sacrilege? And now let any man Consider how dreadful his condition must needs be At the judgement of the great day,
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and should deal with him according to the utmost rigour of the Law, and then he cannot want sufficient arguments to persuade him to a meek and candid interpretation of the faults of others, especially if he call to mind that God hath declared, that he shall have judgment without mercy, which hath shewed no mercy:
and should deal with him according to the utmost rigour of the Law, and then he cannot want sufficient Arguments to persuade him to a meek and candid Interpretation of the Faults of Others, especially if he call to mind that God hath declared, that he shall have judgement without mercy, which hath showed no mercy:
It remains now since we all believe, and are assured that our Lord will certainly come to judge the World, that we behave our selves as men that wait for his coming;
It remains now since we all believe, and Are assured that our Lord will Certainly come to judge the World, that we behave our selves as men that wait for his coming;
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that laying aside all rash and uncharitable censures of other men, we may be in some measure capable of receiving the promise of our Saviour, Luke vi. 37. Judge not and ye shall not be judged:
that laying aside all rash and uncharitable censures of other men, we may be in Some measure capable of receiving the promise of our Saviour, Lycia vi. 37. Judge not and you shall not be judged:
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and the great zeal and animosities wherewith men of different persuasions are wont to maintain the distinguishing opinions of their Party, scarce allowing those that differ from them any probable hopes of salvation.
and the great zeal and animosities wherewith men of different persuasions Are wont to maintain the distinguishing opinions of their Party, scarce allowing those that differ from them any probable hope's of salvation.
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Or secondly, that the generality of Christians that maintain so wide differences about matters of Religion, do not seek for knowledge after a right manner.
Or secondly, that the generality of Christians that maintain so wide differences about matters of Religion, do not seek for knowledge After a right manner.
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The former of these, viz. that the way of salvation is not sufficiently plain, and that all, who use a due diligence in the search of it, may not reasonably hope to find it;
The former of these, viz. that the Way of salvation is not sufficiently plain, and that all, who use a due diligence in the search of it, may not reasonably hope to find it;
if these things were so dark and obscure, that even the plainest Christian might not attain to as great a degree of knowledge as is necessary for him, it would then follow, that God had not taken sufficient care of his people, to make the way of salvation known to them:
if these things were so dark and Obscure, that even the Plainest Christian might not attain to as great a degree of knowledge as is necessary for him, it would then follow, that God had not taken sufficient care of his people, to make the Way of salvation known to them:
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when yet he hath annexed so great a penalty to the want of it, as their falling short of that eternal inheritance to which they are called in the Gospel.
when yet he hath annexed so great a penalty to the want of it, as their falling short of that Eternal inheritance to which they Are called in the Gospel.
and to desire to be informed in those important truths revealed in the Gospel, that we first of all endeavour to satisfie our selves concerning the true way and method, by which the knowledge we seek after is to be obtained:
and to desire to be informed in those important truths revealed in the Gospel, that we First of all endeavour to satisfy our selves Concerning the true Way and method, by which the knowledge we seek After is to be obtained:
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In the fore-going Verses of this Chapter we read that there was great murmuring among the people concerning our Saviour, who about that time begun to shew himself to Israel; and there was great variety of opinions concerning him.
In the foregoing Verses of this Chapter we read that there was great murmuring among the people Concerning our Saviour, who about that time begun to show himself to Israel; and there was great variety of opinions Concerning him.
For to what purpose should they look for further revelations and instructions from God, when they refused obedience to that doctrine they had already received,
For to what purpose should they look for further revelations and instructions from God, when they refused Obedience to that Doctrine they had already received,
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as they pretended great admiration of it, they could not have found so many difficulties in their owning our Saviour for the true Messias, they would then easily have understood that he came from God,
as they pretended great admiration of it, they could not have found so many difficulties in their owning our Saviour for the true Messias, they would then Easily have understood that he Come from God,
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But not to insist on this strict connexion of the words with the foregoing and following Verses, I shall now consider them, not as having any peculiar respect to the Jews,
But not to insist on this strict connexion of the words with the foregoing and following Verses, I shall now Consider them, not as having any peculiar respect to the jews,
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In handling of these words, I shall first endeavour to explain the nature of the condition, which our Saviour here requires in order to the search of divine truth.
In handling of these words, I shall First endeavour to explain the nature of the condition, which our Saviour Here requires in order to the search of divine truth.
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For he that would be satisfied concerning the truth of any particular kind of Religion, must in the first place suppose that some religious worship is due from men to God;
For he that would be satisfied Concerning the truth of any particular kind of Religion, must in the First place suppose that Some religious worship is due from men to God;
and this is of so natural an evidence and obligation, that there neither is, nor hath been any Nation of the World, wherein they have not had a sense of the Being of God,
and this is of so natural an evidence and obligation, that there neither is, nor hath been any nation of the World, wherein they have not had a sense of thee Being of God,
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and therefore we find, that how far soever the Nations of the World had erred concerning the Nature of God, ofttimes attributing to him those unworthy passions and practices which a wise man would be ashamed of;
and Therefore we find, that how Far soever the nations of the World had erred Concerning the Nature of God, ofttimes attributing to him those unworthy passion and practices which a wise man would be ashamed of;
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as viz. a search of the Scripture, a sober use of our Reason in the examination of it, a diligent attendance on those spiritual Guides which God hath set over us for our instruction in the way of righteousness;
as viz. a search of the Scripture, a Sobrium use of our Reason in the examination of it, a diligent attendance on those spiritual Guides which God hath Set over us for our instruction in the Way of righteousness;
but that those that will do the will of God, shall be blest by him in the diligent use of those ordinary means which he hath appointed for their instruction.
but that those that will do the will of God, shall be blessed by him in the diligent use of those ordinary means which he hath appointed for their instruction.
To these themselves we may have recourse in the Books of the New Testament, which they have left behind them as a certain guide to us in all things necessary,
To these themselves we may have recourse in the Books of the New Testament, which they have left behind them as a certain guide to us in all things necessary,
To their Successors we have recourse in our attendance upon the publick Ministry, who derive their commission by a continued succession from the Apostles, who were impowered by Christ to ordain others,
To their Successors we have recourse in our attendance upon the public Ministry, who derive their commission by a continued succession from the Apostles, who were Empowered by christ to ordain Others,
and in the diligent use of those means of knowledge above-mentioned, he that will do the will of God, by vertue of this promise of our Saviour, shall know of the doctrine.
and in the diligent use of those means of knowledge abovementioned, he that will do the will of God, by virtue of this promise of our Saviour, shall know of the Doctrine.
this alone makes them capable of a full and sensible conviction of the divine authority and excellency of those revelations which are contained in the Gospel.
this alone makes them capable of a full and sensible conviction of the divine Authority and excellency of those revelations which Are contained in the Gospel.
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For it is not every one that can talk superficially about religious matters, or that can give a tolerable account of the rational grounds, upon which the truth of the Gospel is conveyed to us;
For it is not every one that can talk superficially about religious matters, or that can give a tolerable account of the rational grounds, upon which the truth of the Gospel is conveyed to us;
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No, he that is resolved to do the will of God absolutely and entirely, such a one shall receive a more full and ample satisfaction concerning those things that are necessary for him,
No, he that is resolved to do the will of God absolutely and entirely, such a one shall receive a more full and ample satisfaction Concerning those things that Are necessary for him,
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He shall find in his soul a lively sense of the excellency of those truths which the Gospel delivers, such as shall leave no room for doubtfulness or disputing.
He shall find in his soul a lively sense of the excellency of those truths which the Gospel delivers, such as shall leave no room for doubtfulness or disputing.
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for he that neglects to do the will of God, as far as he already knows, he cannot be presumed to have a sincere resolution of submitting to those further instructions which he may find in the Gospel.
for he that neglects to do the will of God, as Far as he already knows, he cannot be presumed to have a sincere resolution of submitting to those further instructions which he may find in the Gospel.
And indeed in this place our Saviour may well be understood to exact this qualification of those who came to hear him, that they should practise those duties they already knew,
And indeed in this place our Saviour may well be understood to exact this qualification of those who Come to hear him, that they should practise those duties they already knew,
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but how much more unwillingly would they undertake this practice, if they were not capable of satisfaction about the truth of the Gospel, till they had obeyed it.
but how much more unwillingly would they undertake this practice, if they were not capable of satisfaction about the truth of the Gospel, till they had obeyed it.
So that it is most reasonable to suppose, that the doing the will of God here spoken of, must in part be understood of those previous instructions in the will of God, which those who came to hear our Saviour had before received.
So that it is most reasonable to suppose, that the doing the will of God Here spoken of, must in part be understood of those previous instructions in the will of God, which those who Come to hear our Saviour had before received.
and then for those Enquirers after truth, who have been bred up in a Christian Commonwealth, they cannot be supposed to be wholly ignorant of their duty.
and then for those Enquirers After truth, who have been bred up in a Christian Commonwealth, they cannot be supposed to be wholly ignorant of their duty.
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Those three great branches of Duty which S. Paul teaches us to be the summe of the Gospel, the living righteously, soberly, and godly in the World, are in themselves of so evident an obligation, that no man who hath come to the use of Reason, especially in a Christian Common-wealth, can be ignorant that it is his duty to live so.
Those three great branches of Duty which S. Paul Teaches us to be the sum of the Gospel, the living righteously, soberly, and godly in the World, Are in themselves of so evident an obligation, that no man who hath come to the use of Reason, especially in a Christian Commonwealth, can be ignorant that it is his duty to live so.
Suppose we a man already instructed by any of these means in the fundamental rules of practice, desirous of further knowledge and satisfaction in the doctrine of the Gospel, he must be careful to live up to those principles he is already instructed in, resolving also to submit obediently to whatsoever else, upon his further enquiry, he shall find to be his duty.
Suppose we a man already instructed by any of these means in the fundamental rules of practice, desirous of further knowledge and satisfaction in the Doctrine of the Gospel, he must be careful to live up to those principles he is already instructed in, resolving also to submit obediently to whatsoever Else, upon his further enquiry, he shall find to be his duty.
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for it would be very uncharitable to suppose, that among most of the dissenting parties in Religion, who maintain great controversies with one another, there should not be some persons truly devout and sincere on both sides.
for it would be very uncharitable to suppose, that among most of thee dissenting parties in Religion, who maintain great controversies with one Another, there should not be Some Persons truly devout and sincere on both sides.
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2. He that will do the will of God shall be satisfied also, concerning those particular truths, which are indispensably necessary for him to know, in order to his salvation.
2. He that will do the will of God shall be satisfied also, Concerning those particular truths, which Are indispensably necessary for him to know, in order to his salvation.
and will certainly be made good to all, who seek for knowledge with that preparation; and this we have great reason to be assured of, whether we consider:
and will Certainly be made good to all, who seek for knowledge with that preparation; and this we have great reason to be assured of, whither we Consider:
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2. The peculiar blessing and assistance of Gods good spirit, which always accompanies a truly religious man to guide him into all truth which is necessary for him.
2. The peculiar blessing and assistance of God's good Spirit, which always Accompanies a truly religious man to guide him into all truth which is necessary for him.
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I will begin with the former, and shall endeavour to shew, that the practice of religious Duties hath a natural efficacy upon the mind, to clear its discerning faculties to make it capable of understanding,
I will begin with the former, and shall endeavour to show, that the practice of religious Duties hath a natural efficacy upon the mind, to clear its discerning faculties to make it capable of understanding,
The Duties I shall particularly insist on, are these: 1. Simplicity of mind without prejudice. 2. Purity of heart and affections. 3. Humility. 4. Calmness of Temper. 5. Prayer to God.
The Duties I shall particularly insist on, Are these: 1. Simplicity of mind without prejudice. 2. Purity of heart and affections. 3. Humility. 4. Calmness of Temper. 5. Prayer to God.
1. He that examines the doctrine of the Gospel with this intention, to satisfie his conscience concerning those things that are necessary for him to believe and do, resolving by Gods grace, to do the will of God,
1. He that examines the Doctrine of the Gospel with this intention, to satisfy his conscience Concerning those things that Are necessary for him to believe and do, resolving by God's grace, to do the will of God,
and prepossessed with the distinguishing opinions of their Sect, easily find ways to pervert the plainest places of Scripture to their own sense, to make it agree with the Analogy of their Faith, that is, of their darling Notions.
and prepossessed with the distinguishing opinions of their Sect, Easily find ways to pervert the Plainest places of Scripture to their own sense, to make it agree with the Analogy of their Faith, that is, of their darling Notions.
When I speak of laying aside prejudice in the search after divine truth, I do not understand that we must call in question all kind of preconceptions we have had concerning religious matters.
When I speak of laying aside prejudice in the search After divine truth, I do not understand that we must call in question all kind of preconceptions we have had Concerning religious matters.
Some things there are in Religion of so great certainty and evidence, that though an Angel from Heaven should teach us otherwise, we ought not to receive him.
some things there Are in Religion of so great certainty and evidence, that though an Angel from Heaven should teach us otherwise, we ought not to receive him.
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Such are those preconceptions we have concerning the Being and Attributes of God, that he is most wise, just, powerful, faithful, and true, &c. Such also are the general notions of good and evil which God hath planted in every mans soul;
Such Are those preconceptions we have Concerning the Being and Attributes of God, that he is most wise, just, powerful, faithful, and true, etc. Such also Are the general notions of good and evil which God hath planted in every men soul;
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And these sort of prejudices are commonly the great hindrances of the propagation of truth, there being scarcely any Sect in Religion which have not some peculiar tenets, which they take up upon weak and incompetent grounds, in proportion to which, they judge of all other doctrines,
And these sort of prejudices Are commonly the great hindrances of the propagation of truth, there being scarcely any Sect in Religion which have not Some peculiar tenets, which they take up upon weak and incompetent grounds, in proportion to which, they judge of all other doctrines,
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Now in regard we all confess our selves liable to infirmity and mistake, it is certainly the most equitable and reasonable thing in the World, that when we come to enquire after truth, we resolve with our selves always to submit to clear evidence,
Now in regard we all confess our selves liable to infirmity and mistake, it is Certainly the most equitable and reasonable thing in the World, that when we come to inquire After truth, we resolve with our selves always to submit to clear evidence,
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and to our understanding it aright when we have received it, I shall endeavour to prove by two notorious instances of the power of prejudice in either of these cases.
and to our understanding it aright when we have received it, I shall endeavour to prove by two notorious instances of the power of prejudice in either of these cases.
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The great opposition which our Saviour met withall among the Jews, the great reason why they would not receive him for their Messias, was grounded upon this prejudice, that they took it for granted that their long expected Messias was to have been a temporal Prince,
The great opposition which our Saviour met withal among the jews, the great reason why they would not receive him for their Messias, was grounded upon this prejudice, that they took it for granted that their long expected Messias was to have been a temporal Prince,
and that he should have delivered them from the Roman Yoke, and have reigned gloriously in Jerusalem. And therefore when they saw him appear in so mean and despicable a condition, not all the demonstrations of a divine authority accompanying him in all his mighty work, not the greatest wisdom with which he spake, not the most divine and excellent precepts he gave, not all the predictions of their Prophets fulfilled by him, not any of these things,
and that he should have Delivered them from the Roman Yoke, and have reigned gloriously in Jerusalem. And Therefore when they saw him appear in so mean and despicable a condition, not all the demonstrations of a divine Authority accompanying him in all his mighty work, not the greatest Wisdom with which he spoke, not the most divine and excellent Precepts he gave, not all the predictions of their prophets fulfilled by him, not any of these things,
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though they were in themselves as great evidence as they could have required, yet none of them could prevail with them against that one prejudice, that his Power was to be temporal,
though they were in themselves as great evidence as they could have required, yet none of them could prevail with them against that one prejudice, that his Power was to be temporal,
and that he should restore the kingdom to Israel in a literal sense; which was inconsistent with that state of sufferings in which our Saviour appeared.
and that he should restore the Kingdom to Israel in a literal sense; which was inconsistent with that state of sufferings in which our Saviour appeared.
because though there are glorious things spoken of the Messias, yet his sufferings also are foretold by the same Prophets in as plain words as the other.
Because though there Are glorious things spoken of the Messias, yet his sufferings also Are foretold by the same prophets in as plain words as the other.
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Nay, it is expresly said by Isaiah, that the glory that should be given to the Messias, was to be consequent upon his sufferings, as a reward of them.
Nay, it is expressly said by Isaiah, that the glory that should be given to the Messias, was to be consequent upon his sufferings, as a reward of them.
And the Jews themselves have been so far sensible of the force of those predictions, to prove that the Messias should suffer, that to salve those prophecies they invented a Fable concerning a two-fold Messias;
And the jews themselves have been so Far sensible of the force of those predictions, to prove that the Messias should suffer, that to salve those prophecies they invented a Fable Concerning a twofold Messias;
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Though the Prophet Isaiah ch. liij. v. 12. expresly attributes both to the same person, making the suffering of the Messias the reason of the glory which God would afterward confer on him.
Though the Prophet Isaiah changed. liij. v. 12. expressly attributes both to the same person, making the suffering of the Messias the reason of the glory which God would afterwards confer on him.
because he hath poured out his soul unto death, &c. But the minds of the Jews were strongly affected with the love of this present World, and the glory of it;
Because he hath poured out his soul unto death, etc. But the minds of the jews were strongly affected with the love of this present World, and the glory of it;
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And of this I might produce many instances in the several dissenting Parties in Christendom; every Sect having some peculiar and darling Notion, which they hold tenaciously against all opposition;
And of this I might produce many instances in the several dissenting Parties in Christendom; every Sect having Some peculiar and darling Notion, which they hold tenaciously against all opposition;
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as it is maintained in the Church of Rome. This is the leading prejudice of that Party, which being once firmly received, it becomes the Mother of the most absurd and contradictious opinions in the World:
as it is maintained in the Church of Room. This is the leading prejudice of that Party, which being once firmly received, it becomes the Mother of the most absurd and contradictious opinions in the World:
and is so clearly contradicted by our several senses that are capable of judging in that matter, that there can be no other reason of their obstinate defending of it,
and is so clearly contradicted by our several Senses that Are capable of judging in that matter, that there can be no other reason of their obstinate defending of it,
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and therefore it cannot but seem a strange way of arguing which they use, to deny matter of fact evident to their several senses, to maintain a doctrine for which they have infinitely less evidence than that they reject.
and Therefore it cannot but seem a strange Way of arguing which they use, to deny matter of fact evident to their several Senses, to maintain a Doctrine for which they have infinitely less evidence than that they reject.
and of understanding it rightly, when they have received it, and consequently how much this simplicity of mind doth contribute to our success in the enquiries we make after divine truth.
and of understanding it rightly, when they have received it, and consequently how much this simplicity of mind does contribute to our success in the Enquiries we make After divine truth.
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Now the regulating these desires I conceive to be that which our Saviour recommends to us S. Matt. v. 8. as a means to attain to the beatifical vision of God, Blessed are the pure in heart, for they shall see God.
Now the regulating these Desires I conceive to be that which our Saviour recommends to us S. Matt. v. 8. as a means to attain to the beatifical vision of God, Blessed Are the pure in heart, for they shall see God.
The fumes of Lust and Intemperance are very pernicious to our rational powers; they make men dull and of no understanding even in the ordinary affairs of life:
The fumes of Lust and Intemperance Are very pernicious to our rational Powers; they make men dull and of no understanding even in the ordinary affairs of life:
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nor of the rewards it promises, they being of a more refined and spiritual nature, and of a kind so vastly different from what he is most delighted with.
nor of the rewards it promises, they being of a more refined and spiritual nature, and of a kind so vastly different from what he is most delighted with.
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for he that hath his heart set upon riches, or upon the pomps and gallantries of the World, is not in any capacity of receiving or understanding the Gospel.
for he that hath his heart Set upon riches, or upon the pomps and gallantries of the World, is not in any capacity of receiving or understanding the Gospel.
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S. Paul also puts these two causes together, Pride and Covetousness, as the principal reasons of Heresie and false doctrine, 1 Tim. vj. 3. If any man teach otherwise,
S. Paul also puts these two Causes together, Pride and Covetousness, as the principal Reasons of Heresy and false Doctrine, 1 Tim. vj. 3. If any man teach otherwise,
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and consent not to wholsom words, even the words of our Lord Jesus Christ, and to the doctrine, which is according to godliness, he is proud, knowing nothing,
and consent not to wholesome words, even the words of our Lord jesus christ, and to the Doctrine, which is according to godliness, he is proud, knowing nothing,
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and therefore we cannot but understand, that this duty of purity of heart, which consists in regulating our worldly and sensual affections, highly conduces to the understanding and embracing the Gospel;
and Therefore we cannot but understand, that this duty of purity of heart, which consists in regulating our worldly and sensual affections, highly conduces to the understanding and embracing the Gospel;
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1. He that is truly humble, and sensible of his many defects and infirmities, will readily acknowledge that he is not able to understand all Mysteries.
1. He that is truly humble, and sensible of his many defects and infirmities, will readily acknowledge that he is not able to understand all Mysteres.
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and provided they be there plainly delivered, he will not be discouraged from his belief of them, by any of those imperfect reasonings, wherewith men of corrupt minds may endeavour to shake his Faith.
and provided they be there plainly Delivered, he will not be discouraged from his belief of them, by any of those imperfect reasonings, wherewith men of corrupt minds may endeavour to shake his Faith.
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This vertue of humility will lead him to consider, that had the knowledge of such and such controverted doctrines been necessary for him, they would have been delivered in Scripture with the same plainness as other things of the greatest importance are;
This virtue of humility will led him to Consider, that had the knowledge of such and such controverted doctrines been necessary for him, they would have been Delivered in Scripture with the same plainness as other things of the greatest importance Are;
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he will consider that these men are commissioned by God, and have a peculiar promise of the divine Spirit, to enable them in the discharge of their holy Office;
he will Consider that these men Are commissioned by God, and have a peculiar promise of the divine Spirit, to enable them in the discharge of their holy Office;
onely thus much an humble man will, and ought to think his duty, not to oppose every private scruple of his own, to the received doctrine of the Church in which he lives;
only thus much an humble man will, and ought to think his duty, not to oppose every private scruple of his own, to the received Doctrine of the Church in which he lives;
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nor to withdraw himself from the publick service of God, as long as there is nothing required of him as a condition of Communion, which he is not fully convinced to be be unlawful.
nor to withdraw himself from the public service of God, as long as there is nothing required of him as a condition of Communion, which he is not Fully convinced to be be unlawful.
and to stand their ground against all opposition. These men seek not Truth, but Victory; and do not so much endeavour to satisfie themselves, as to amuse others:
and to stand their ground against all opposition. These men seek not Truth, but Victory; and do not so much endeavour to satisfy themselves, as to amuse Others:
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and therefore as long as they are able to raise an Objection which they think their Adversary cannot answer, they take it for granted that it is unanswerable;
and Therefore as long as they Are able to raise an Objection which they think their Adversary cannot answer, they take it for granted that it is unanswerable;
and think that a sufficient reason to deny the force of all positive Arguments whatsoever : Now this perverse and conceited way of disputing, renders men very unfit to enquire after truth in any kind of Science, but especially in Religion:
and think that a sufficient reason to deny the force of all positive Arguments whatsoever: Now this perverse and conceited Way of disputing, renders men very unfit to inquire After truth in any kind of Science, but especially in Religion:
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for the doctrine of the Gospel is not capable of such proofs, but that a perverse and unteachable Spirit may find some kind of evasions, to abate the force of them;
for the Doctrine of the Gospel is not capable of such proofs, but that a perverse and unteachable Spirit may find Some kind of evasions, to abate the force of them;
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The evidence of Christian Religion in these days doth in great measure depend upon the historical truth of those relations of matters of fact, which were done by our Saviour,
The evidence of Christian Religion in these days does in great measure depend upon the historical truth of those relations of matters of fact, which were done by our Saviour,
But yet still a man that were perverse and obstinate might say, that the evidence of sense is more convincing than that of witnesses. That seeing is believing;
But yet still a man that were perverse and obstinate might say, that the evidence of sense is more convincing than that of Witnesses. That seeing is believing;
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But as for these Historical narrations, if either the Authors of them were themselves deceived, or did intend to deceive or delude posterity, neither of which is absolutely impossible;
But as for these Historical narrations, if either the Authors of them were themselves deceived, or did intend to deceive or delude posterity, neither of which is absolutely impossible;
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Now although it be the most absurd and unreasonable thing in the world to suppose, that so many thousands of the Primitive Christians should lay down their lives so cheerfully in testimony of the truth of the Gospel, without being satisfied about it themselves,
Now although it be the most absurd and unreasonable thing in the world to suppose, that so many thousands of the Primitive Christians should lay down their lives so cheerfully in testimony of the truth of the Gospel, without being satisfied about it themselves,
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Though this be the absurdest thing in the world, yet if any man will be so perverse as to think so of the Apostles and first Christians, what further Argument can be used to convince him? For what further evidence can we expect of any mans sincerity in what he saith,
Though this be the absurdest thing in the world, yet if any man will be so perverse as to think so of the Apostles and First Christians, what further Argument can be used to convince him? For what further evidence can we expect of any men sincerity in what he Says,
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than that he will lay down his life to attest it, as they did? And then for their knowledge in these things, we may well appeal to the divine wisdom, wherewith they spake and wrote, that such men could not be deceived in the plainest matters.
than that he will lay down his life to attest it, as they did? And then for their knowledge in these things, we may well appeal to the divine Wisdom, wherewith they spoke and wrote, that such men could not be deceived in the Plainest matters.
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But now an humble Enquirer after truth, that sought for knowledge in order to practice, such a one would not be thus obstinate and refractory in his proceedings:
But now an humble Enquirer After truth, that sought for knowledge in order to practice, such a one would not be thus obstinate and refractory in his proceedings:
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And indeed it is reasonable to suppose, that those perverse disputers, who are not content with that rational evidence we have for the truth of the Gospel, would not be convinced, though they saw a miracle.
And indeed it is reasonable to suppose, that those perverse disputers, who Are not content with that rational evidence we have for the truth of the Gospel, would not be convinced, though they saw a miracle.
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The Law of Moses was at first confirmed to the Jews by miracles, but afterwards they were to be content with the testimony of their Fathers concerning it,
The Law of Moses was At First confirmed to the jews by Miracles, but afterwards they were to be content with the testimony of their Father's Concerning it,
and those who would not believe the doctrine of Moses upon that evidence, according to our Saviours judgment, would not be convinced by the greatest miracle,
and those who would not believe the Doctrine of Moses upon that evidence, according to our Saviors judgement, would not be convinced by the greatest miracle,
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But the doctrine of the Gospel being once sufficiently confirmed, God expects now that man should rest satisfied with that evidence which he then gave;
But the Doctrine of the Gospel being once sufficiently confirmed, God expects now that man should rest satisfied with that evidence which he then gave;
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he must be willing to hear patiently what can be said on both sides, and by no means engage his passion on either part, till he hath first satisfied his Reason about it.
he must be willing to hear patiently what can be said on both sides, and by no means engage his passion on either part, till he hath First satisfied his Reason about it.
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but then, that we may be assured that our passion is duely exercised, it is necessary that our reason should have first throughly considered of the matter,
but then, that we may be assured that our passion is duly exercised, it is necessary that our reason should have First thoroughly considered of the matter,
For when once our affections are engaged on any side, they do certainly biass the judgment and make it admit of every small appearance or shadow of truth, which seems to favour the opinion we have a fansie for,
For when once our affections Are engaged on any side, they do Certainly bias the judgement and make it admit of every small appearance or shadow of truth, which seems to favour the opinion we have a fancy for,
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But if they find their own reason begin to waver, being in part convinced by the force of contrary reasons, they fly for refuge to the Authority of others,
But if they find their own reason begin to waver, being in part convinced by the force of contrary Reasons, they fly for refuge to the authority of Others,
but presently he is provoked, and then he is not able to make a reasonable defence though he should have the truth on his side, he doth not then consider what is most fit and proper to be said,
but presently he is provoked, and then he is not able to make a reasonable defence though he should have the truth on his side, he does not then Consider what is most fit and proper to be said,
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Now certainly what ever these men may hope, this method of railing and reviling, though the persons they accuse may really deserve all that is said of them,
Now Certainly what ever these men may hope, this method of railing and reviling, though the Persons they accuse may really deserve all that is said of them,
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when he represents to us the danger of uncharitable speeches, S. Matt. v. 22. Whosoever shall say to his brother, Raca, shall be in danger of the council;
when he represents to us the danger of uncharitable Speeches, S. Matt. v. 22. Whosoever shall say to his brother, Raca, shall be in danger of the council;
When our Saviour so often inculcates these and the like precepts, requiring so humble and charitable demeanour towards our brethren both in thoughts & words;
When our Saviour so often inculcates these and the like Precepts, requiring so humble and charitable demeanour towards our brothers both in thoughts & words;
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he cannot be supposed to give the least permission to his Disciples to endeavour to propagate or defend any part of his doctrine by reproachful and contumelious usage of the persons they contend with.
he cannot be supposed to give the least permission to his Disciples to endeavour to propagate or defend any part of his Doctrine by reproachful and contumelious usage of the Persons they contend with.
and how then can we presume to do it in our Religious debates with our Christian brethren, who for ought we know, notwithstanding our misconceptions of them, may be in truth the children of God, though fallen into errour.
and how then can we presume to do it in our Religious debates with our Christian brothers, who for ought we know, notwithstanding our misconceptions of them, may be in truth the children of God, though fallen into error.
Again, he that would instruct and convince others, must do it also with calmness of spirit, confuting errour with all the clearness and perspicuity he is able,
Again, he that would instruct and convince Others, must do it also with calmness of Spirit, confuting error with all the clearness and perspicuity he is able,
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For if by reproach and contumely he provoke their passion, whom he should instruct, he destroys the force of all his reasoning by discomposing those faculties which should judge of it.
For if by reproach and contumely he provoke their passion, whom he should instruct, he Destroys the force of all his reasoning by discomposing those faculties which should judge of it.
as the first and principal benefit that would redound to us thereby, that we should by so doing gain the knowledge both of the divine and humane nature;
as the First and principal benefit that would redound to us thereby, that we should by so doing gain the knowledge both of the divine and humane nature;
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which is not much different from what I have hitherto endeavoured to prove, viz. that the practice of Vertue hath in it self a natural efficacy to clear the understanding,
which is not much different from what I have hitherto endeavoured to prove, viz. that the practice of Virtue hath in it self a natural efficacy to clear the understanding,
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and that Prayer was the means by which it was to be sought, we who have received better means of instruction than they had, cannot be ignorant of this point of duty:
and that Prayer was the means by which it was to be sought, we who have received better means of instruction than they had, cannot be ignorant of this point of duty:
how much more shall your heavenly Father give the Holy Spirit to them that ask him? And S. James yet more nearly to our present purpose directs us to make our humble addresses to God in order to the attainment of divine knowledge.
how much more shall your heavenly Father give the Holy Spirit to them that ask him? And S. James yet more nearly to our present purpose directs us to make our humble Addresses to God in order to the attainment of divine knowledge.
I have thus far insisted on some particular duties, each of which singly considered, hath a very great efficacy to enable us to understand those truths which are revealed in the Gospel;
I have thus Far insisted on Some particular duties, each of which singly considered, hath a very great efficacy to enable us to understand those truths which Are revealed in the Gospel;
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But yet we are to consider further, That the condition which our Saviour here requires, is not compleated in our observance of those particular duties above-mentioned;
But yet we Are to Consider further, That the condition which our Saviour Here requires, is not completed in our observance of those particular duties abovementioned;
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And a man thus qualified, besides the natural efficacy of Vertue to make him fit for receiving the Gospel, hath moreover a peculiar promise of the divine blessing and assistance to enlighten his mind,
And a man thus qualified, beside the natural efficacy of Virtue to make him fit for receiving the Gospel, hath moreover a peculiar promise of the divine blessing and assistance to enlighten his mind,
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And this is the second account upon which we may be assured of the truth of our Saviours proposition, If any man will do his will, he shall know of the doctrine,
And this is the second account upon which we may be assured of the truth of our Saviors proposition, If any man will do his will, he shall know of the Doctrine,
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God, who would have all men to be saved, and to come to the knowledge of the truth, will not be wanting to any, who seek for truth with a sincere resolution to submit to it:
God, who would have all men to be saved, and to come to the knowledge of the truth, will not be wanting to any, who seek for truth with a sincere resolution to submit to it:
especially to those who have already exercised themselves in doing his will according to their knowledge, he will not fail to afford such further means of instruction as is necessary for them, according to what our Saviour saith in the parable of the Talents, Mat. xxv. 29. Ʋnto every man that hath, that is, who maketh a due use of what he hath, to him shall be given, and he shall have abundance.
especially to those who have already exercised themselves in doing his will according to their knowledge, he will not fail to afford such further means of instruction as is necessary for them, according to what our Saviour Says in the parable of the Talents, Mathew xxv. 29. Ʋnto every man that hath, that is, who makes a due use of what he hath, to him shall be given, and he shall have abundance.
and of this we have a great signal example in Cornelius the good Centurion, Acts 10. whose Prayers and Alms, while he was a stranger to Christs Religion, were so far accepted by God, that he was pleased miraculously to direct him to Peter for further instruction what he ought to do.
and of this we have a great signal Exampl in Cornelius the good Centurion, Acts 10. whose Prayers and Alms, while he was a stranger to Christ Religion, were so Far accepted by God, that he was pleased miraculously to Direct him to Peter for further instruction what he ought to do.
God himself hath a singular delight and pleasure in good men, as the holy Psalmist tells us, Psal. cxlvij. II. The Lord taketh pleasure in them that fear him,
God himself hath a singular delight and pleasure in good men, as the holy Psalmist tells us, Psalm cxlvij. II The Lord Takes pleasure in them that Fear him,
which I conceive cannot be understood in any other sense, than that there is a very near intercourse between God and good men, that God is always ready to assist and succour them in whatsoever they call upon him for.
which I conceive cannot be understood in any other sense, than that there is a very near intercourse between God and good men, that God is always ready to assist and succour them in whatsoever they call upon him for.
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And then surely being blest with the presence of such a Guest, they cannot want any measure of knowledge in the ways of God, that is necessary for them.
And then surely being blessed with the presence of such a Guest, they cannot want any measure of knowledge in the ways of God, that is necessary for them.
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To conclude then, what remains now, but if we desire knowledge and satisfaction in the Religion we profess, that we apply our selves to seek it in this way which our Saviour hath prescribed, viz. with sincere resolutions and endeavours to do the will of God according to our knowledge.
To conclude then, what remains now, but if we desire knowledge and satisfaction in the Religion we profess, that we apply our selves to seek it in this Way which our Saviour hath prescribed, viz. with sincere resolutions and endeavours to do the will of God according to our knowledge.
and the words I have now read are an inference from their example, that we also having before our eyes the glorious things which they did and suffered,
and the words I have now read Are an Inference from their Exampl, that we also having before our eyes the glorious things which they did and suffered,
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and calling to mind the mighty power and efficacy of their Faith in overcoming the World and enduring afflictions, may from thence be excited to a like vigour and constancy in our Christian profession.
and calling to mind the mighty power and efficacy of their Faith in overcoming the World and enduring afflictions, may from thence be excited to a like vigour and constancy in our Christian profession.
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Sometimes we are compared to Soldiers, who must be always upon the Guard: sometimes to Travellers and Pilgrims, who have a long and hazardous journey to make:
Sometime we Are compared to Soldiers, who must be always upon the Guard: sometime to Travellers and Pilgrim's, who have a long and hazardous journey to make:
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we have an exceeding great reward, a Crown of Glory laid up for us, which God the righteous Judge and just Rewarder of those that diligently seek him, will not fail to bestow on such as overcome.
we have an exceeding great reward, a Crown of Glory laid up for us, which God the righteous Judge and just Rewarder of those that diligently seek him, will not fail to bestow on such as overcome.
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But then we must not expect this Reward and Crown upon any other condition, than that we approve our selves as men who have fought the good fight of Faith manfully and couragiously;
But then we must not expect this Reward and Crown upon any other condition, than that we approve our selves as men who have fought the good fight of Faith manfully and courageously;
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1. It is easie to understand, that what is here metaphorically expressed, by laying aside every weight, is the same with what S. Paul elsewhere teaches us in plain terms,
1. It is easy to understand, that what is Here metaphorically expressed, by laying aside every weight, is the same with what S. Paul elsewhere Teaches us in plain terms,
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and pleasures of the World, and the love of them, which S. John calls the lust of the flesh, the lust of the eye, and the pride of life, are not unfitly compared to so many clogs and weights that press down the soul,
and pleasures of the World, and the love of them, which S. John calls the lust of the Flesh, the lust of the eye, and the pride of life, Are not unfitly compared to so many clogs and weights that press down the soul,
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nay, of our life it self when it stands in competition with our duty, is so necessary a preparation for our running the race set before us, that without so doing we are not capable of being Christs Disciples, Mat. xvj. 24. Jesus said unto his Disciples,
nay, of our life it self when it Stands in competition with our duty, is so necessary a preparation for our running the raze Set before us, that without so doing we Are not capable of being Christ Disciples, Mathew xvj. 24. jesus said unto his Disciples,
and whosoever doth not bear his cross, and follow me, cannot be my Disciple. Now the hating these things in the literal sense can then onely be our duty,
and whosoever does not bear his cross, and follow me, cannot be my Disciple. Now the hating these things in the literal sense can then only be our duty,
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The taking up the Cross therefore, and denying our selves which is required of all Christians, must be interpreted of laying aside our irregular lusts and desires:
The taking up the Cross Therefore, and denying our selves which is required of all Christians, must be interpreted of laying aside our irregular Lustiest and Desires:
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and is expressed in the Text, by laying aside every weight: nay possibly if it were not beside my present design, it would be no difficult task to make it appear, that denying our selves,
and is expressed in the Text, by laying aside every weight: nay possibly if it were not beside my present Design, it would be no difficult task to make it appear, that denying our selves,
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and taking up the Cross, in this sense I am speaking, the mortifying and subduing our fleshly appetites, the freeing our minds from evil habits and inclinations,
and taking up the Cross, in this sense I am speaking, the mortifying and subduing our fleshly appetites, the freeing our minds from evil habits and inclinations,
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Many men can be prodigal of life, and die with great bravery and resolution, when they would think it a very hard and laborious imployment to endure the severities of mortification;
Many men can be prodigal of life, and die with great bravery and resolution, when they would think it a very hard and laborious employment to endure the severities of mortification;
I shall not pretend to give a Catalogue of those particular lusts and desires, which by the force of this Exhortation we are to forsake and lay aside.
I shall not pretend to give a Catalogue of those particular Lustiest and Desires, which by the force of this Exhortation we Are to forsake and lay aside.
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The variety of them is infinite, according to the several ways of living men are engaged in, according to the difference of their temper and constitution, and other outward circumstances.
The variety of them is infinite, according to the several ways of living men Are engaged in, according to the difference of their temper and constitution, and other outward Circumstances.
that according to our knowledge and ability we lay aside every weight. It is not sufficient that we abstain from this or that particular habit of sin,
that according to our knowledge and ability we lay aside every weight. It is not sufficient that we abstain from this or that particular habit of since,
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Though a man be able to say with the Pharisee, and to say truly, that he is not an extortioner, unjust, adulterer, nor as this and that particular man, whom he may observe in his neighbourhood that is worse than himself;
Though a man be able to say with the Pharisee, and to say truly, that he is not an extortioner, unjust, adulterer, nor as this and that particular man, whom he may observe in his neighbourhood that is Worse than himself;
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yet all this while he may cherish in his bosom other darling lusts, and habitual practices, which may exclude him from the kingdom of Heaven, notwithstanding his caution and abstinence in other things. For alas!
yet all this while he may cherish in his bosom other darling Lustiest, and habitual practices, which may exclude him from the Kingdom of Heaven, notwithstanding his caution and abstinence in other things. For alas!
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nay certainly he that abstains from some kinds of Vice onely to indulge himself in the contrary extream, is so far from laying aside those weights which hinder him in his Christian course, that he rather loads himself the heavier,
nay Certainly he that abstains from Some Kinds of Vice only to indulge himself in the contrary extreme, is so Far from laying aside those weights which hinder him in his Christian course, that he rather loads himself the Heavier,
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and indeed so necessary it is, that we should be impartial in this affair, that we should lay aside every weight, that unless our diligence extend thus far, any single habit of evil that we indulge our selves in, is sufficient to defeat us of our victory,
and indeed so necessary it is, that we should be impartial in this affair, that we should lay aside every weight, that unless our diligence extend thus Far, any single habit of evil that we indulge our selves in, is sufficient to defeat us of our victory,
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because in Gods account he who wilfully harbours in his bosome any one habitual lust, which he is not willing to forego for Gods sake, is as guilty as though he broke all his laws.
Because in God's account he who wilfully harbours in his bosom any one habitual lust, which he is not willing to forego for God's sake, is as guilty as though he broke all his laws.
and certainly he who picks and chooses the sins he will forbear, and what not, is determined in his choice not by any respect he bears to the will of God,
and Certainly he who picks and chooses the Sins he will forbear, and what not, is determined in his choice not by any respect he bears to the will of God,
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Again further, unless our care in this business be universal and impartial, to lay aside every weight, to free our minds from all affections and desires that may hinder us in our duty, we are not entirely at our own dispose,
Again further, unless our care in this business be universal and impartial, to lay aside every weight, to free our minds from all affections and Desires that may hinder us in our duty, we Are not entirely At our own dispose,
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He who gave us our being and endued our souls with so many excellent perfections and abilities, may justly expect and require of us that they be entirely devoted to his service,
He who gave us our being and endued our Souls with so many excellent perfections and abilities, may justly expect and require of us that they be entirely devoted to his service,
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2. Besides this universal care exprest here, by laying aside every weight, we have here in the Text another rule of direction suggested to us, which may render us yet more fit and expedite for the race set before us, viz. that we be more particularly careful to arm our selves against those temptations, to lay aside those lusts, to which we perceive our selves by nature, or custom most inclined.
2. Beside this universal care expressed Here, by laying aside every weight, we have Here in the Text Another Rule of direction suggested to us, which may render us yet more fit and expedite for the raze Set before us, viz. that we be more particularly careful to arm our selves against those temptations, to lay aside those Lustiest, to which we perceive our selves by nature, or custom most inclined.
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Every man who gives himself the leisure to examine his own heart impartially, will find that some temptations have a great deal more easie access to him than others:
Every man who gives himself the leisure to examine his own heart impartially, will find that Some temptations have a great deal more easy access to him than Others:
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Sometimes they plead Nature and Custom for their continuance, that these cannot be overcome: sometimes we have ways to extenuate them, and make them seem small and venial;
Sometime they plead Nature and Custom for their Continuance, that these cannot be overcome: sometime we have ways to extenuate them, and make them seem small and venial;
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They who run in a Race, when they have stript themselves, and laid aside all unnecessary weights and incumbrances, have yet the whole Race before them which they must run through,
They who run in a Raze, when they have stripped themselves, and laid aside all unnecessary weights and encumbrances, have yet the Whole Raze before them which they must run through,
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and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity.
and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity.
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Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,
Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report,
Now these and the like Exhortations and Precepts often repeated in holy Scripture being all in general terms, the particular instances of duty required by them, must be left to each mans private consideration;
Now these and the like Exhortations and Precepts often repeated in holy Scripture being all in general terms, the particular instances of duty required by them, must be left to each men private consideration;
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God the supream NONLATINALPHABET, hath by his wise and good providence allotted every man his course. It is not of our choosing, but it is a race set before us.
God the supreme, hath by his wise and good providence allotted every man his course. It is not of our choosing, but it is a raze Set before us.
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only from the similitude here used, I shall crave leave to suggest these two things. 1. That our obedience to God ought to be vigorous and chearful. 2. That it ought to be constant and uninterrupted.
only from the similitude Here used, I shall crave leave to suggest these two things. 1. That our Obedience to God ought to be vigorous and cheerful. 2. That it ought to be constant and uninterrupted.
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And indeed if we have once obeyed the former part of the Exhortation, if we have once freed our minds from the low and sordid cares and incumbrances of this life present, there can then remain nothing to hinder or retard our motion,
And indeed if we have once obeyed the former part of the Exhortation, if we have once freed our minds from the low and sordid Cares and encumbrances of this life present, there can then remain nothing to hinder or retard our motion,
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and out of a fore-taste of that happiness shall be able to say of Religion from our own experience, that her ways are ways of pleasantness, and all her paths Peace.
and out of a foretaste of that happiness shall be able to say of Religion from our own experience, that her ways Are ways of pleasantness, and all her paths Peace.
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2. Another thing represented by this similitude of Running is, that our course of Piety, our religious conversation ought to be constant and uninterrupted.
2. another thing represented by this similitude of Running is, that our course of Piety, our religious Conversation ought to be constant and uninterrupted.
And if we once make the least intermission to treat with them, it is easie to foresee how soon our vigour and heat with which we began the Race, will abate and cool:
And if we once make the least intermission to Treat with them, it is easy to foresee how soon our vigour and heat with which we began the Raze, will abate and cool:
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our joints will then grow stiff and unactive, and then presently a thousand difficulties arise, and we are as far from our Journies end as when we first set out.
our Joints will then grow stiff and unactive, and then presently a thousand difficulties arise, and we Are as Far from our Journeys end as when we First Set out.
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So that from these considerations it may abundantly appear, how necessary it is that our progress in this Race before us should be constant and uninterrupted.
So that from these considerations it may abundantly appear, how necessary it is that our progress in this Raze before us should be constant and uninterrupted.
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3. The third and last part of this Exhortation is, that our vigour and diligence in this affair must be continued to the end of our lives: We must run with patience.
3. The third and last part of this Exhortation is, that our vigour and diligence in this affair must be continued to the end of our lives: We must run with patience.
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For this is a very dangerous mistake, and many who did run once well, may upon this presumption foolishly miscarry, notwithstanding all their pains and labour they have heretofore endured.
For this is a very dangerous mistake, and many who did run once well, may upon this presumption foolishly miscarry, notwithstanding all their pains and labour they have heretofore endured.
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For who ever pretended to have won the prize, without running to the end of the Race? Now there is nothing more plain than that our life here is the time of our trial, wherein we must work out our salvation,
For who ever pretended to have wone the prize, without running to the end of the Raze? Now there is nothing more plain than that our life Here is the time of our trial, wherein we must work out our salvation,
As long therefore as we live here, we must keep up our diligence in our Christian calling, labouring every day to go on from strength to strength, to grow in grace,
As long Therefore as we live Here, we must keep up our diligence in our Christian calling, labouring every day to go on from strength to strength, to grow in grace,
And as for those who imagine to themselves I know not what security of their condition, they would do well to remember, that God hath assured us that he hath made no such irrevocable decree for any particular mans salvation,
And as for those who imagine to themselves I know not what security of their condition, they would do well to Remember, that God hath assured us that he hath made no such irrevocable Decree for any particular men salvation,
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Out of a sense of the possibility and danger of this, S. Paul exhorts us, 1 Cor. x. 12. Wherefore let him that thinketh he stands, take heed lest he fall.
Out of a sense of the possibility and danger of this, S. Paul exhorts us, 1 Cor. x. 12. Wherefore let him that Thinketh he Stands, take heed lest he fallen.
Where the Apostle plainly intimates, that they who think themselves perfect and secure of their condition, are in greater danger of falling than others;
Where the Apostle plainly intimates, that they who think themselves perfect and secure of their condition, Are in greater danger of falling than Others;
Having thus far considered the Exhortation in the Text, and the extent of it, I might now endeavour to enforce it by representing to your thoughts the exceeding great reward, the glorious prize we are to run for in the Race set before us.
Having thus Far considered the Exhortation in the Text, and the extent of it, I might now endeavour to enforce it by representing to your thoughts the exceeding great reward, the glorious prize we Are to run for in the Raze Set before us.
I might farther add the consideration of the assistances of Gods good Spirit, the great comfort, support and joy which it affords us in this spiritual Race, which infinitely over-ballances all the false pleasures we forsake,
I might farther add the consideration of the assistances of God's good Spirit, the great Comfort, support and joy which it affords us in this spiritual Raze, which infinitely overbalances all the false pleasures we forsake,
Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, &c. The word Martyr or Witness in an Ecclesiastical sense is usually restrained to such onely, who have laid down their lives in testimony of the truth of the Gospel;
Wherefore seeing we also Are compassed about with so great a cloud of Witnesses, let us lay aside every weight, etc. The word Martyr or Witness in an Ecclesiastical sense is usually restrained to such only, who have laid down their lives in testimony of the truth of the Gospel;
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The Fathers mentioned in the former Chapter cannot all be accounted Martyrs in the stricter sense, however they all help to make up the number, which by reason of the multitude of them, is here called a Cloud of Witnesses.
The Father's mentioned in the former Chapter cannot all be accounted Martyrs in the Stricter sense, however they all help to make up the number, which by reason of the multitude of them, is Here called a Cloud of Witnesses.
Now the force of their witness and example to engage us in a like diligence and constancy in running the Race set before us, I shall endeavour to represent in these following particulars.
Now the force of their witness and Exampl to engage us in a like diligence and constancy in running the Raze Set before us, I shall endeavour to represent in these following particulars.
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And therefore the Apostle in the beginning of the Chapter, lays down that, viz. That God is the rewarder of them that diligently seek him, as the fundamental Article of their Belief, in confidence of which they willingly underwent so many Trials and Temptations with such bravery and undaunted resolution.
And Therefore the Apostle in the beginning of the Chapter, lays down that, viz. That God is the rewarder of them that diligently seek him, as the fundamental Article of their Belief, in confidence of which they willingly underwent so many Trials and Temptations with such bravery and undaunted resolution.
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those that have been truly pious and religious, have in all Ages been men of the clearest and best understandings, that have always been able to give a reason of their Hope that was in them;
those that have been truly pious and religious, have in all Ages been men of the Clearest and best understandings, that have always been able to give a reason of their Hope that was in them;
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they did deliberately and chearfully expose themselves to the most severe Trials and Persecutions for their testimony of it, not accepting deliverance, as the Apostle speaketh, that they might obtain a better resurrection.
they did deliberately and cheerfully expose themselves to the most severe Trials and Persecutions for their testimony of it, not accepting deliverance, as the Apostle speaks, that they might obtain a better resurrection.
they were sensible of disgrace, and pain, and want, and could have no reason to expose themselves to these things without a mighty evidence and conviction of the truth of what they believed concerning God, of the greatness of his Power, that he was able to reward them after this life;
they were sensible of disgrace, and pain, and want, and could have no reason to expose themselves to these things without a mighty evidence and conviction of the truth of what they believed Concerning God, of the greatness of his Power, that he was able to reward them After this life;
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But then on the contrary, for those that have rejected this belief, or at least have not lived answerably to it, it is plain that much the greatest part of them are onely a rash inconsiderate multitude, of no understanding in these matters, who never took time to think whether Religion had any real foundation in Nature or Reason, or not;
But then on the contrary, for those that have rejected this belief, or At least have not lived answerably to it, it is plain that much the greatest part of them Are only a rash inconsiderate multitude, of no understanding in these matters, who never took time to think whither Religion had any real Foundation in Nature or Reason, or not;
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it is plain that these are most of them self-condemned, and act against the conviction of their conscience, being as it were bribed in their testimony by the love they bear to the pleasures,
it is plain that these Are most of them self-condemned, and act against the conviction of their conscience, being as it were bribed in their testimony by the love they bear to the pleasures,
And therefore I think it reasonable to infer, that though the Fathers in the former Chapter be considered onely as Witnesses of this Truth in general, that God is a rewarder of those that diligently seek him;
And Therefore I think it reasonable to infer, that though the Father's in the former Chapter be considered only as Witnesses of this Truth in general, that God is a rewarder of those that diligently seek him;
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The types, and shadows, and ceremonies of the Law, under which the promised Messias was obscurely represented of old, are now exchanged for the substance it self.
The types, and shadows, and ceremonies of the Law, under which the promised Messias was obscurely represented of old, Are now exchanged for the substance it self.
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And this the Apostle refers to in the conclusion of the former Chapter, These all having obtained a good report through saith, received not the promises;
And this the Apostle refers to in the conclusion of the former Chapter, These all having obtained a good report through Says, received not the promises;
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For if the Fathers before the coming of our Saviour, who received not those exceeding great and pretious promises which are revealed in the Gospel, did yet exercise so great degrees of Faith,
For if the Father's before the coming of our Saviour, who received not those exceeding great and precious promises which Are revealed in the Gospel, did yet exercise so great Degrees of Faith,
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3. The examples of those who have gone before us in the ways of Vertue, ought to have this further influence to engage us in the like chearful discharge of our duty, inasmuch as they are witnesses of the possibility of those things that are required of us, in order to the attainment of that reward, the Crown we seek for.
3. The Examples of those who have gone before us in the ways of Virtue, ought to have this further influence to engage us in the like cheerful discharge of our duty, inasmuch as they Are Witnesses of the possibility of those things that Are required of us, in order to the attainment of that reward, the Crown we seek for.
For if it were not so, it were not possible that all the Saints and Martyrs who have gone before us, should have expressed so constant a joy and satisfaction in what they suffered for its sake.
For if it were not so, it were not possible that all the Saints and Martyrs who have gone before us, should have expressed so constant a joy and satisfaction in what they suffered for its sake.
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I will not say this supposition is altogether extravagant, because it may fairly be understood of those great examples of Vertue, some of which have appeared in all Ages, to vindicate its practice from all the disadvantages under which the folly and slothfulness of men is wont to represent it.
I will not say this supposition is altogether extravagant, Because it may fairly be understood of those great Examples of Virtue, Some of which have appeared in all Ages, to vindicate its practice from all the disadvantages under which the folly and slothfulness of men is wont to represent it.
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let us call to mind the chearfulness and joy with which they trampled on, and despised the sufferings of this life present, that they might obtain a better inheritance.
let us call to mind the cheerfulness and joy with which they trampled on, and despised the sufferings of this life present, that they might obtain a better inheritance.
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and innumerable companies of just men made perfect, who have departed this life in the Faith of Christ, being Witnesses to us of better promises than the Fathers had.
and innumerable companies of just men made perfect, who have departed this life in the Faith of christ, being Witnesses to us of better promises than the Father's had.
SERM. V. HEB. xij. 2. Looking unto Jesus the Author and Finisher of our Faith; who for the joy that was set before him, endured the Cross, despising the shame,
SERMON. V. HEBREW. xij. 2. Looking unto jesus the Author and Finisher of our Faith; who for the joy that was Set before him, endured the Cross, despising the shame,
THere is no kind of Argument more naturally fitted to prevail upon mens minds, and to engage their industry and diligence in any enterprise whatsoever,
THere is no kind of Argument more naturally fitted to prevail upon men's minds, and to engage their industry and diligence in any enterprise whatsoever,
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We cannot then pretend that it is an impossible task we are persuaded to, when we see before our eyes the examples of others of like frame with our selves, who have already performed it with chearfulness and joy.
We cannot then pretend that it is an impossible task we Are persuaded to, when we see before our eyes the Examples of Others of like frame with our selves, who have already performed it with cheerfulness and joy.
to prepare the minds of his new converted Hebrews against all discouragements whatsoever, that might withdraw them from their stedfastness in the Faith they had embraced, in the foregoing Chapter of the Epistle, he largely represents to them the many examples of the Patriarchs of old, whose Seed they were;
to prepare the minds of his new converted Hebrews against all discouragements whatsoever, that might withdraw them from their steadfastness in the Faith they had embraced, in the foregoing Chapter of the Epistle, he largely represents to them the many Examples of the Patriarchs of old, whose Seed they were;
though he suffered them to be evil intreated here, had patiently undergone the most barbarous cruelties, which the wit or malice of men could exercise upon them.
though he suffered them to be evil entreated Here, had patiently undergone the most barbarous cruelties, which the wit or malice of men could exercise upon them.
but yet these, and many other kinds of calamities they chearfully submitted to, not accepting deliverance, that they might obtain a better resurrection.
but yet these, and many other Kinds of calamities they cheerfully submitted to, not accepting deliverance, that they might obtain a better resurrection.
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And then applying their examples to the state of those first Christians, he gives them to understand, that if the Fathers before recited by the power of their Faith were enabled to endure such things as these,
And then applying their Examples to the state of those First Christians, he gives them to understand, that if the Father's before recited by the power of their Faith were enabled to endure such things as these,
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But because the duty of Patience under Sufferings is that which of all others we are naturally most averse to, that there might be nothing wanting to confirm their resolution to go on chearfully in the Race set before them, he proceeds in the Text to raise their thoughts to the contemplation of a far more eminent and illustrious example, whom they ought always to have in their eye,
But Because the duty of Patience under Sufferings is that which of all Others we Are naturally most averse to, that there might be nothing wanting to confirm their resolution to go on cheerfully in the Raze Set before them, he proceeds in the Text to raise their thoughts to the contemplation of a Far more eminent and illustrious Exampl, whom they ought always to have in their eye,
Which duty, though it have a more peculiar reference to the state of the Primitive Christians, who were continually exposed to the most unsupportable calamities for their profession of Christianity;
Which duty, though it have a more peculiar Referente to the state of the Primitive Christians, who were continually exposed to the most unsupportable calamities for their profession of Christianity;
Though open Persecutions are not now felt among us, yet all that will live godly, have many Trials and Temptations to oppose themselves against, many difficulties and dangers to struggle with, many enemies to withstand through the whole course of their pilgrimage, who are always active and busie to hinder our progress in our Christian Race,
Though open Persecutions Are not now felt among us, yet all that will live godly, have many Trials and Temptations to oppose themselves against, many difficulties and dangers to struggle with, many enemies to withstand through the Whole course of their pilgrimage, who Are always active and busy to hinder our progress in our Christian Raze,
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We have therefore need of great watchfulness and care, and constant resolution, if we would preserve our innocency and integrity amidst so many and dangerous temptations.
We have Therefore need of great watchfulness and care, and constant resolution, if we would preserve our innocency and integrity amid so many and dangerous temptations.
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And then for Persecution it self, though it be a case very seldom happens, yet such is the condition of Christianity, that every one that undertakes the profession of it, must at least, in preparation of soul, be ready to lay down his life, rather than renounce it.
And then for Persecution it self, though it be a case very seldom happens, yet such is the condition of Christianity, that every one that undertakes the profession of it, must At least, in preparation of soul, be ready to lay down his life, rather than renounce it.
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Now in order to confirm our constancy and resolution in our Holy Calling, notwithstanding any temptations we meet with in the World, notwithstanding any afflictions or calamities that may befal us, the Apostle recommends this as a most effectual means, to look unto Jesus the author and finisher of our Faith, who,
Now in order to confirm our constancy and resolution in our Holy Calling, notwithstanding any temptations we meet with in the World, notwithstanding any afflictions or calamities that may befall us, the Apostle recommends this as a most effectual means, to look unto jesus the author and finisher of our Faith, who,
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In which words the blessed JESUS is represented unto us under a two-fold Character, each of which affords very proper and suitable Arguments to ingage us in imitation of him.
In which words the blessed JESUS is represented unto us under a twofold Character, each of which affords very proper and suitable Arguments to engage us in imitation of him.
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neither ought we, who pretend to be his Disciples and Souldiers refuse to follow him in the same track, that we may partake with him in the same joy. Especially if we consider,
neither ought we, who pretend to be his Disciples and Soldiers refuse to follow him in the same track, that we may partake with him in the same joy. Especially if we Consider,
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This is further exprest in the latter clause of the Verse, where the Apostle declaring the issue and event of our Saviours sufferings, tells us, he is set down on the right hand of the throne of God.
This is further expressed in the latter clause of the Verse, where the Apostle declaring the issue and event of our Saviors sufferings, tells us, he is Set down on the right hand of the throne of God.
2. And which is consequent from that, that he is now endued with sufficient authority and power abundantly to reward those who suffer with him, and after his example.
2. And which is consequent from that, that he is now endued with sufficient Authority and power abundantly to reward those who suffer with him, and After his Exampl.
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I shall begin with the first of these Characters, and shall consider our Saviour as Author and Captain of our Faith, the great Pattern and Example of Patience, who, for the joy set before him, endured the Cross, despising the shame.
I shall begin with the First of these Characters, and shall Consider our Saviour as Author and Captain of our Faith, the great Pattern and Exampl of Patience, who, for the joy Set before him, endured the Cross, despising the shame.
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Though the Cross and the Shame here spoken of, do principally refer to the great and unparallel'd instance of our Saviours Sufferings, which was the consummation of all the rest,
Though the Cross and the Shame Here spoken of, do principally refer to the great and unparalleled instance of our Saviors Sufferings, which was the consummation of all the rest,
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If therefore we take a short view of our Saviours whole life and actions, we shall easily discern that the prophecy was throughly fulfilled, wherein he is represented as a man of sorrow, and acquainted with grief.
If Therefore we take a short view of our Saviors Whole life and actions, we shall Easily discern that the prophecy was thoroughly fulfilled, wherein he is represented as a man of sorrow, and acquainted with grief.
Not to mention the meanness of his Birth, the poverty of his condition, the early Persecution raised against him by Herod, nor those other accidents that befel him in his younger years.
Not to mention the meanness of his Birth, the poverty of his condition, the early Persecution raised against him by Herod, nor those other accidents that befell him in his younger Years.
Not to mention these things, I shall confine my discourse to those instances of Suffering which befel him after he began to shew himself to Israel, and by signs and wonders to declare himself to be the Son of God, the true Messias, that according to the Prophets was to come into the World.
Not to mention these things, I shall confine my discourse to those instances of Suffering which befell him After he began to show himself to Israel, and by Signs and wonders to declare himself to be the Son of God, the true Messias, that according to the prophets was to come into the World.
And I shall represent them under these two heads answerable to those in the Text, the great ignominy and reproach which was cast upon his person through the whole course of his Ministry;
And I shall represent them under these two Heads answerable to those in the Text, the great ignominy and reproach which was cast upon his person through the Whole course of his Ministry;
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if we consider the great and undeniable proof that he gave of these things, viz. the fulfilling all the prophecies that spake of him so punctually and so particularly;
if we Consider the great and undeniable proof that he gave of these things, viz. the fulfilling all the prophecies that spoke of him so punctually and so particularly;
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unless God were with him, his healing the sick, and curing diseases and casting out Devils, giving eyes to the blind, restoring the lame, raising the dead, all which could be the effect of no lesser cause,
unless God were with him, his healing the sick, and curing diseases and casting out Devils, giving eyes to the blind, restoring the lame, raising the dead, all which could be the Effect of no lesser cause,
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He that considers these things might reasonably expect, that so divine a person at his first appearance should have been entertained with the greatest demonstration of joy and triumph;
He that considers these things might reasonably expect, that so divine a person At his First appearance should have been entertained with the greatest demonstration of joy and triumph;
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and doubtless had the Jews themselves been demanded before-hand, what honour was fit to be given to their long looked for Messias when he came, they could not have contrived any ways of respect suitable to their great apprehensions of him;
and doubtless had the jews themselves been demanded beforehand, what honour was fit to be given to their long looked for Messias when he Come, they could not have contrived any ways of respect suitable to their great apprehensions of him;
though there was no testimony wanting to confirm him to be the very CHRIST, yet because he came not with outward pomp and splendor, had none of the gilded Pageantries of the World to attend him in his appearance, this prejudice alone was sufficient with them to over-ballance the strongest demonstration that could possibly be given.
though there was no testimony wanting to confirm him to be the very CHRIST, yet Because he Come not with outward pomp and splendour, had none of the gilded Pageantries of the World to attend him in his appearance, this prejudice alone was sufficient with them to overbalance the Strongest demonstration that could possibly be given.
So that in stead of those joyful acclamations with which he ought to have been entertained, in stead of that honour and respect that was due to his high Character, he met with nothing but Scorn and Derision, Ignominy and Reproach;
So that in stead of those joyful acclamations with which he ought to have been entertained, in stead of that honour and respect that was due to his high Character, he met with nothing but Scorn and Derision, Ignominy and Reproach;
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yet for this they revile him, making it an occasion of the foulest calumny, crying out of him as a Glutton and a Wine-bibber, a friend of Publicans and Sinners.
yet for this they revile him, making it an occasion of the Foulest calumny, crying out of him as a Glutton and a Winebibber, a friend of Publicans and Sinners.
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Lastly, to name no more, when he went about doing good, curing diseases, healing all that were oppressed of the Devil, who could expect but that such mighty instances of his power and goodness should have extorted from them the most grateful acknowledgments? But in stead of this, some of them desire him to depart out of their Coasts;
Lastly, to name no more, when he went about doing good, curing diseases, healing all that were oppressed of the devil, who could expect but that such mighty instances of his power and Goodness should have extorted from them the most grateful acknowledgments? But in stead of this, Some of them desire him to depart out of their Coasts;
But I hasten to the great instance of our Saviours Sufferings, even the bitter and most painful circumstances that went before and accompanied his Death and Passion.
But I hasten to the great instance of our Saviors Sufferings, even the bitter and most painful Circumstances that went before and accompanied his Death and Passion.
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When the appointed time was come that the Messias was to be cut off, our Saviour well knowing the approach of it, sought no means to escape the danger,
When the appointed time was come that the Messias was to be Cut off, our Saviour well knowing the approach of it, sought no means to escape the danger,
and having instituted his last Supper to be kept for ever in remembrance of him, he goes out to the Mount of Olives, there to be in readiness to meet those that sought him, to take away his life.
and having instituted his last Supper to be kept for ever in remembrance of him, he Goes out to the Mount of Olive, there to be in readiness to meet those that sought him, to take away his life.
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There it was that our blessed Saviour, out of deep apprehensions of that great weight of afflictions that was now to be laid upon him, that he was to bear our grief,
There it was that our blessed Saviour, out of deep apprehensions of that great weight of afflictions that was now to be laid upon him, that he was to bear our grief,
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and put him in so strange an agony, and extorted from him the earnest petition which he made Mat. xxvj. 39. O my Father, if it be possible, let this cup pass from me;
and put him in so strange an agony, and extorted from him the earnest petition which he made Mathew xxvj. 39. Oh my Father, if it be possible, let this cup pass from me;
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He was betraied by one of his own Disciples, betraied by one who had been all along a witness of his mighty Works, a hearer of his doctrine, a constant partaker of those benefits which he so freely bestowed on all;
He was betrayed by one of his own Disciples, betrayed by one who had been all along a witness of his mighty Works, a hearer of his Doctrine, a constant partaker of those benefits which he so freely bestowed on all;
Being thus betraid into the hands of Sinners, they deal with him as the vilest Malefactor, they hurry him to the high Priests house, where the Scribes and the Elders condemn him of Blasphemy,
Being thus betrayed into the hands of Sinners, they deal with him as the Vilest Malefactor, they hurry him to the high Priests house, where the Scribes and the Elders condemn him of Blasphemy,
others smote him with the palms of their hands, saying, Prophesie unto us, who is it that smote thee? After this infamous manner was the Son of God treated by these unreasonable and wicked men, to whom he came to do the greatest good, had they been capable of receiving it.
Others smote him with the palms of their hands, saying, Prophesy unto us, who is it that smote thee? After this infamous manner was the Son of God treated by these unreasonable and wicked men, to whom he Come to do the greatest good, had they been capable of receiving it.
And here, that they might give some plausible reason of their malice, they invent a new accusation against him, charging him with a new kind of crime, that he was guilty of Treason, making himself a King.
And Here, that they might give Some plausible reason of their malice, they invent a new accusation against him, charging him with a new kind of crime, that he was guilty of Treason, making himself a King.
When Pilate was unsatisfied with their proof of this, they supply their want of proof with the loudness of their clamours, crying out, Crucifie him, crucifie him.
When Pilate was unsatisfied with their proof of this, they supply their want of proof with the loudness of their clamours, crying out, Crucify him, crucify him.
And because Pilate was still unwilling to imbrue his hands with this innocent bloud, demanding still a further reason of their proceedings against him, saying,
And Because Pilate was still unwilling to imbrue his hands with this innocent blood, demanding still a further reason of their proceedings against him, saying,
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and they cried out the more, Let him be crucified. And doubtless the injustice of these clamours was very evident to Pilate; though none of the justest Judges, he was yet desirous to clear himself of this guilt;
and they cried out the more, Let him be Crucified. And doubtless the injustice of these clamours was very evident to Pilate; though none of the Justest Judges, he was yet desirous to clear himself of this guilt;
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And here we may behold the strange precipitancy of these mens malice, that rather than not obtain one single design of mischief upon the most innocent person in the World, they wilfully devote themselves and their posterity to ruine, crying out, His bloud be upon us and our children.
And Here we may behold the strange precipitancy of these men's malice, that rather than not obtain one single Design of mischief upon the most innocent person in the World, they wilfully devote themselves and their posterity to ruin, crying out, His blood be upon us and our children.
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but that having extorted from Pilate the most unjust sentence, they should now proceed to the execution of it? But lest his death too should want any circumstance which might aggravate his grief and their malice, they contrived all imaginable ways to heap more indignities upon him.
but that having extorted from Pilate the most unjust sentence, they should now proceed to the execution of it? But lest his death too should want any circumstance which might aggravate his grief and their malice, they contrived all imaginable ways to heap more indignities upon him.
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In these sad circumstances of disgrace and pain did the HOLY JESUS suffer, which though they were the most sharp and bitter which the wit or malice of men could invent, had yet a further aggravation, which infinitely exceeds all that we can speak or think:
In these sad Circumstances of disgrace and pain did the HOLY JESUS suffer, which though they were the most sharp and bitter which the wit or malice of men could invent, had yet a further aggravation, which infinitely exceeds all that we can speak or think:
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for besides the extream violence of his bodily pains, besides the most barbarous indignities and affronts offered to him, there was yet a far greater weight of sorrow hung upon his soul,
for beside the extreme violence of his bodily pains, beside the most barbarous indignities and affronts offered to him, there was yet a Far greater weight of sorrow hung upon his soul,
In which words is expressed the deportment of our Saviour, thus much at least, that his undergoing these calamities was free and voluntary, that he did it out of choice, for the joy set before him.
In which words is expressed the deportment of our Saviour, thus much At least, that his undergoing these calamities was free and voluntary, that he did it out of choice, for the joy Set before him.
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For notwithstanding all the heavy pressures that lay on him, who ever heard one murmuring or discontented word, one least complaint against the method of Gods dealing with him? But in the most bitter circumstances of all,
For notwithstanding all the heavy pressures that lay on him, who ever herd one murmuring or discontented word, one lest complaint against the method of God's dealing with him? But in the most bitter Circumstances of all,
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no, he was of as tender sense as other men, and the pains he felt were such as would have disturbed the evenness of the stoutest Stoick, awakened the most resolute.
no, he was of as tender sense as other men, and the pains he felt were such as would have disturbed the evenness of the Stoutest Stoic, awakened the most resolute.
But in this the eminency of our Saviours patience appeared, that notwithstanding the Agonies he felt were so full of anguish and sorrow, he could yet in the midst of these tortures entirely submit himself to his heavenly Fathers will, saying, Father, if this cup may not pass away from me,
But in this the eminency of our Saviors patience appeared, that notwithstanding the Agonies he felt were so full of anguish and sorrow, he could yet in the midst of these tortures entirely submit himself to his heavenly Father's will, saying, Father, if this cup may not pass away from me,
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For notwithstanding those many affronts and indignities which were offered to him from that ungrateful people the Jews, notwithstanding all the malice and violence they pursued him with, he never uttered one angry or revengeful word against them.
For notwithstanding those many affronts and indignities which were offered to him from that ungrateful people the jews, notwithstanding all the malice and violence they pursued him with, he never uttered one angry or revengeful word against them.
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Nay, so far was he from making any least return to those many injuries he received from them, that even in the midst of his affliction, in that unconceivable anguish which he felt hanging upon the Cross, he omitted not to pray for forgiveness for them, saying, Father, forgive them, for they know not what they do.
Nay, so Far was he from making any least return to those many injuries he received from them, that even in the midst of his affliction, in that unconceivable anguish which he felt hanging upon the Cross, he omitted not to pray for forgiveness for them, saying, Father, forgive them, for they know not what they do.
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After this manner did the HOLY JESUS suffer, bearing all reproaches and indignities from men with the greatest meekness, answering not a word to all their calumnies;
After this manner did the HOLY JESUS suffer, bearing all Reproaches and indignities from men with the greatest meekness, answering not a word to all their calumnies;
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and yet, alas, how apt are we to complain and murmur at every little accident and disappointment that befalls us here? How forward are we to complain of the unequal distribution of humane affairs,
and yet, alas, how apt Are we to complain and murmur At every little accident and disappointment that befalls us Here? How forward Are we to complain of the unequal distribution of humane affairs,
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nor call in question the justice of Gods providence towards us, yet the instruments of his providence, the men he suffers to afflict us, seldom escape our severest censure.
nor call in question the Justice of God's providence towards us, yet the Instruments of his providence, the men he suffers to afflict us, seldom escape our Severest censure.
But now to qualifie our minds in these cases, and to restrain our too passionate resentments of the injuries we meet with, let us take the Apostles advice,
But now to qualify our minds in these cases, and to restrain our too passionate resentments of the injuries we meet with, let us take the Apostles Advice,
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Are any of those affronts and indignities that have been offered us, in the least degree answerable to those contumelious usages which the HOLY JESUS was exposed to? Are any of our calamities comparable to those bitter pains which he endured upon the Cross? Or is there any sorrow can so deeply affect our soul,
are any of those affronts and indignities that have been offered us, in the least degree answerable to those contumelious usages which the HOLY JESUS was exposed to? are any of our calamities comparable to those bitter pains which he endured upon the Cross? Or is there any sorrow can so deeply affect our soul,
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why hast thou forsaken me? but yet notwithstanding the infinite weight of his afflictions, the piercing violence of his pain, we find not the least syllable of complaint proceed from him against this proceeding of his Father towards him;
why hast thou forsaken me? but yet notwithstanding the infinite weight of his afflictions, the piercing violence of his pain, we find not the least syllable of complaint proceed from him against this proceeding of his Father towards him;
And therefore might justly have claimed exemption from those miseries he under-went, and have withdrawn his shoulders from bearing the heavy burden which it pleased his Father to lay on him.
And Therefore might justly have claimed exemption from those misery's he underwent, and have withdrawn his shoulders from bearing the heavy burden which it pleased his Father to lay on him.
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If he therefore when he might have avoided those calamities that befel him, when he could have called for more than twelve Legions of Angels to rescue him from his danger, chose rather to submit to all those indignities he foresaw would be heaped upon him in obedience to his heavenly Father;
If he Therefore when he might have avoided those calamities that befell him, when he could have called for more than twelve Legions of Angels to rescue him from his danger, chosen rather to submit to all those indignities he foresaw would be heaped upon him in Obedience to his heavenly Father;
how much rather ought we without repining quietly to sit down under the afflicting hand of God? we, who can suffer nothing in this World so grievous which we have not deserved;
how much rather ought we without repining quietly to fit down under the afflicting hand of God? we, who can suffer nothing in this World so grievous which we have not deserved;
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and to take up the confession of the penitent Thief upon the Cross, We indeed suffer justly, for we receive the due reward of our deeds, but the HOLY JESUS had done nothing amiss.
and to take up the Confessi of the penitent Thief upon the Cross, We indeed suffer justly, for we receive the due reward of our Deeds, but the HOLY JESUS had done nothing amiss.
3. A further Argument which the consideration of our Saviours Sufferings suggests to us, to engage us to a like patient submission to the will of God, may be taken from the end and design of his Sufferings, which was the greatest design of goodness and love to us, that could be undertaken:
3. A further Argument which the consideration of our Saviors Sufferings suggests to us, to engage us to a like patient submission to the will of God, may be taken from the end and Design of his Sufferings, which was the greatest Design of Goodness and love to us, that could be undertaken:
then it pleased the Son of God out of his tender compassion and inimitable love to mankind, to come down from heaven the habitation of Glory, to take upon him our flesh, to submit to all the miseries and sorrows of humane life;
then it pleased the Son of God out of his tender compassion and inimitable love to mankind, to come down from heaven the habitation of Glory, to take upon him our Flesh, to submit to all the misery's and sorrows of humane life;
is there any thing which we can be unwilling to do for the sake of him, who hath done and suffered so much for us? We see then that the obligation of our Saviours example to engage us to follow him in the patient suffering those calamities that befal us, is very plain and evident,
is there any thing which we can be unwilling to do for the sake of him, who hath done and suffered so much for us? We see then that the obligation of our Saviors Exampl to engage us to follow him in the patient suffering those calamities that befall us, is very plain and evident,
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because his Sufferings were undertaken for our sake and benefit, and he requires this testimony of our love and gratitude for so unspeakable mercy towards us, that we also should take up our Cross chearfully,
Because his Sufferings were undertaken for our sake and benefit, and he requires this testimony of our love and gratitude for so unspeakable mercy towards us, that we also should take up our Cross cheerfully,
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Our Saviour while he was yet alive promised many Blessings and Rewards to his Disciples and Followers, most of which were to have their accomplishment in another life:
Our Saviour while he was yet alive promised many Blessings and Rewards to his Disciples and Followers, most of which were to have their accomplishment in Another life:
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and to endure the worst of those evils which he foretold should befal them in prospect of the joy set before him, which he promised they should partake of.
and to endure the worst of those evils which he foretold should befall them in prospect of the joy Set before him, which he promised they should partake of.
Had he not undoubted assurance of the truth of those things he spake to his Disciples, he would not doubtless have exposed himself to so many hazards for affirming them;
Had he not undoubted assurance of the truth of those things he spoke to his Disciples, he would not doubtless have exposed himself to so many hazards for affirming them;
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This our Saviour spake before his Passion, which argued a mighty confidence he had that he should receive this reward of his humiliation and Sufferings, that he should give eternal life to as many as his Father had given him;
This our Saviour spoke before his Passion, which argued a mighty confidence he had that he should receive this reward of his humiliation and Sufferings, that he should give Eternal life to as many as his Father had given him;
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and this was that joy set before him, expressed in the latter clause of the Verse by his sitting down at the right hand of the throne of God, in prospect of which he endured the Cross, despising the shame.
and this was that joy Set before him, expressed in the latter clause of the Verse by his sitting down At the right hand of the throne of God, in prospect of which he endured the Cross, despising the shame.
for the obtaining this Reward, was both sufficiently certain of the reality of it, that it would be made good to him upon the accomplishment of his Sufferings;
for the obtaining this Reward, was both sufficiently certain of the reality of it, that it would be made good to him upon the accomplishment of his Sufferings;
and therefore that we also ought to imitate his Patience, being well assured by his Example, that the light afflictions of this life, which endure but a moment, are not worthy to be compared with the Glory which shall be revealed;
and Therefore that we also ought to imitate his Patience, being well assured by his Exampl, that the Light afflictions of this life, which endure but a moment, Are not worthy to be compared with the Glory which shall be revealed;
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and not be ashamed and blush again to be guilty of any of those sins, which put the Son of God to such shame and pain? Or how can we call to mind his boundless compassion and love to us in enduring such things for our sake, without being effectually moved to render to him all possible demonstration of our thankfulness and love for all his benefits? Which we cannot better express,
and not be ashamed and blush again to be guilty of any of those Sins, which put the Son of God to such shame and pain? Or how can we call to mind his boundless compassion and love to us in enduring such things for our sake, without being effectually moved to render to him all possible demonstration of our thankfulness and love for all his benefits? Which we cannot better express,
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yet if they are well assured that what is now pleasing and delightful to them, will be the certain cause of future and more lasting evils than can be recompensed by any present and transitory pleasure.
yet if they Are well assured that what is now pleasing and delightful to them, will be the certain cause of future and more lasting evils than can be recompensed by any present and transitory pleasure.
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and from those incomparable rewards which will then be the portion of the Righteous, and the unspeakable miseries which will be the lot of the Wicked and Disobedient.
and from those incomparable rewards which will then be the portion of the Righteous, and the unspeakable misery's which will be the lot of the Wicked and Disobedient.
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And this is that which the Apostle particularly insists on in this place, as the ground of his persuasions, We must all appear before the Judgment Seat of Christ, that every one may receive the things done in his body, according to that which is done,
And this is that which the Apostle particularly insists on in this place, as the ground of his persuasions, We must all appear before the Judgement Seat of christ, that every one may receive the things done in his body, according to that which is done,
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and will actually dispense those rewards he promised to those, for whom they are prepared, and will also be the severe avenger of those who would not be reclaimed.
and will actually dispense those rewards he promised to those, for whom they Are prepared, and will also be the severe avenger of those who would not be reclaimed.
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4. Here is expressed the universality of the appearance, We must all appear; all men that ever lived or shall live upon the Earth, high or low, rich or poor, no order or degree of men excepted, we must all then make our appearance.
4. Here is expressed the universality of the appearance, We must all appear; all men that ever lived or shall live upon the Earth, high or low, rich or poor, no order or degree of men excepted, we must all then make our appearance.
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and then the Apostle means thus much, that all our hidden actions and secret designs, which are now undiscovered by men, shall then at the Judgement Seat of Christ be made manifest and laid open to us before God and all his holy Angels.
and then the Apostle means thus much, that all our hidden actions and secret designs, which Are now undiscovered by men, shall then At the Judgement Seat of christ be made manifest and laid open to us before God and all his holy Angels.
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our false pretences will then be discovered, our disguise pulled off, our hypocrisie made visible and manifest, inasmuch as all things are naked and open before him, with whom we have to do: and we must all appear.
our false pretences will then be discovered, our disguise pulled off, our hypocrisy made visible and manifest, inasmuch as all things Are naked and open before him, with whom we have to do: and we must all appear.
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6. Here is the method that will be used at the Judgment Seat of Christ, Every one shall receive the things done in the body, according to that he hath done,
6. Here is the method that will be used At the Judgement Seat of christ, Every one shall receive the things done in the body, according to that he hath done,
and being assured how dreadful this appearance and the event of it will be, we persuade men that they would now behave themselves as men that must then appear;
and being assured how dreadful this appearance and the event of it will be, we persuade men that they would now behave themselves as men that must then appear;
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2. I shall consider the method of proceeding at the Day of Judgment, Every man shall receive the things done in his body, according to that he hath done,
2. I shall Consider the method of proceeding At the Day of Judgement, Every man shall receive the things done in his body, according to that he hath done,
And this will appear upon these following accounts. 1. From the dictates and testimony of our own Conscience. 2. From the Nature of God and his Attributes.
And this will appear upon these following accounts. 1. From the dictates and testimony of our own Conscience. 2. From the Nature of God and his Attributes.
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1. If we look into the secrets of our own souls, and examine the natural powers we are endued with, they will afford us great evidence that there is a Judgment to come,
1. If we look into the secrets of our own Souls, and examine the natural Powers we Are endued with, they will afford us great evidence that there is a Judgement to come,
On the contrary, there is a secret joy and satisfaction naturally springs up in the soul of a good man, which is an exceeding support and comfort to him in the discharge of his duty;
On the contrary, there is a secret joy and satisfaction naturally springs up in the soul of a good man, which is an exceeding support and Comfort to him in the discharge of his duty;
and to set before them in order the evils they have done, and to support them in doing good, every man, that gives himself the leisure to attend to the motions of his own mind, may be convinced by his own experience.
and to Set before them in order the evils they have done, and to support them in doing good, every man, that gives himself the leisure to attend to the motions of his own mind, may be convinced by his own experience.
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Or if we would rather learn from the experience of others, it were easie to produce a crowd of Witnesses, which give us large descriptions of the unsupportable burden a troubled spirit,
Or if we would rather Learn from the experience of Others, it were easy to produce a crowd of Witnesses, which give us large descriptions of the unsupportable burden a troubled Spirit,
And now would we know the true ground and foundation of those hopes and fears, which the conscience naturally suggests to us according to our actions whether good or bad, there is no sufficient reason of them can be assigned but this, that they are the voice of God and Nature forewarning us of another state after this;
And now would we know the true ground and Foundation of those hope's and fears, which the conscience naturally suggests to us according to our actions whither good or bad, there is no sufficient reason of them can be assigned but this, that they Are the voice of God and Nature forewarning us of Another state After this;
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as some vainly suppose, is sufficiently evident in that those persons, who have been beyond the reach and above the fears of any earthly Tribunal, have yet been the greatest examples of this force of conscience.
as Some vainly suppose, is sufficiently evident in that those Persons, who have been beyond the reach and above the fears of any earthly Tribunal, have yet been the greatest Examples of this force of conscience.
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He, who was possessed with so unlimited a Soveraignty over a great part of the Known World, and exercised his power with so extravagant a cruelty, was yet upon every flash of Lightning and clap of Thunder awakened to a sense and fearful apprehension of the power and justice of that God, whom at other times he was wont to defie.
He, who was possessed with so unlimited a Sovereignty over a great part of the Known World, and exercised his power with so extravagant a cruelty, was yet upon every flash of Lightning and clap of Thunder awakened to a sense and fearful apprehension of the power and Justice of that God, whom At other times he was wont to defy.
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But not to dwell upon a single instance, a further evidence that these Fears are the effects of Nature, may be gathered from hence, that the sting of conscience is most remarkable in those actions, which are done in secret and far removed from the knowledge of men.
But not to dwell upon a single instance, a further evidence that these Fears Are the effects of Nature, may be gathered from hence, that the sting of conscience is most remarkable in those actions, which Are done in secret and Far removed from the knowledge of men.
and afflicting us with terrours, which can proceed from nothing else but from a secret conviction of soul that there is a God, whose power and knowledge reaches to all places,
and afflicting us with terrors, which can proceed from nothing Else but from a secret conviction of soul that there is a God, whose power and knowledge reaches to all places,
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I will not insist longer upon this Argument, than to take notice that S. Paul himself seems to urge it to this very purpose, Rom. ij. 14. when speaking of the Gentiles to whom God had made no particular revelation of his will as he had to the Jews,
I will not insist longer upon this Argument, than to take notice that S. Paul himself seems to urge it to this very purpose, Rom. ij. 14. when speaking of the Gentiles to whom God had made no particular Revelation of his will as he had to the jews,
inasmuch as they had the law of conscience written in their hearts, and had from thence sufficient reason to expect that God would call them to account for the violation of it,
inasmuch as they had the law of conscience written in their hearts, and had from thence sufficient reason to expect that God would call them to account for the violation of it,
The Gentiles, which have not the law, are a law unto them - selves, and shew the work of the law written in their hearts, their conscience also bearing witness,
The Gentiles, which have not the law, Are a law unto them - selves, and show the work of the law written in their hearts, their conscience also bearing witness,
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2. Besides the dictates and testimony of our own mind, if we consider the Nature of God and his Attributes, together with our necessary dependance on him, this will give us further assurance that there is a further judgment to be expected.
2. Beside the dictates and testimony of our own mind, if we Consider the Nature of God and his Attributes, together with our necessary dependence on him, this will give us further assurance that there is a further judgement to be expected.
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God, who gave us our being, and doth continually preserve and support us in it, who hath endued us with so many excellent perfections above other Creatures, hath certainly the justest right to our obedience and service.
God, who gave us our being, and does continually preserve and support us in it, who hath endued us with so many excellent perfections above other Creatures, hath Certainly the Justest right to our Obedience and service.
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And accordingly he hath given Laws to Mankind for the government of our lives, Laws agreeable to his own nature, Laws that are holy, and just, and good;
And accordingly he hath given Laws to Mankind for the government of our lives, Laws agreeable to his own nature, Laws that Are holy, and just, and good;
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And can we think the All-wise Creator hath done all this in vain? Can we persuade our selves that these divine impressions upon our soul, these notices of the will of God were implanted in our nature to no purpose at all? No surely, the natural promulgation of the divine Laws is alone sufficient evidence that he expects and requires obedience to them;
And can we think the Alwise Creator hath done all this in vain? Can we persuade our selves that these divine impressions upon our soul, these notices of the will of God were implanted in our nature to no purpose At all? No surely, the natural Promulgation of the divine Laws is alone sufficient evidence that he expects and requires Obedience to them;
and that according to our observance or neglect of them, he will one day either reward or punish us. One of the first and most natural notions of God is, that he is a rewarder of the good and vertuous.
and that according to our observance or neglect of them, he will one day either reward or Punish us. One of the First and most natural notions of God is, that he is a rewarder of the good and virtuous.
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Now if we look abroad into the World, it is easie to observe, that the distribution of humane affairs in this life, hath very little appearance of that universal and impartial Justice, which we have reason to believe God will exercise towards the Sons of men.
Now if we look abroad into the World, it is easy to observe, that the distribution of humane affairs in this life, hath very little appearance of that universal and impartial justice, which we have reason to believe God will exercise towards the Sons of men.
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and recompense all men according to their deserving? It is true indeed, God doth many times in this life exert his power in the punishment of some notorious Villanies.
and recompense all men according to their deserving? It is true indeed, God does many times in this life exert his power in the punishment of Some notorious Villainies.
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There are many remarkable revolutions which happen in the World, which carry with them very signal evidence of a divine Providence and Power presiding over humane affairs.
There Are many remarkable revolutions which happen in the World, which carry with them very signal evidence of a divine Providence and Power presiding over humane affairs.
God is pleased many times to make his power known in the exemplary punishment of some men in this life, sometimes for their own amendment that they may escape the Wrath to come;
God is pleased many times to make his power known in the exemplary punishment of Some men in this life, sometime for their own amendment that they may escape the Wrath to come;
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The many Religions of the Heathen, though disagreeing infinitely in other things, yet do all consent in this belief, that there is another state after this,
The many Religions of the Heathen, though disagreeing infinitely in other things, yet do all consent in this belief, that there is Another state After this,
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when all men shall be rewarded or punished as they have done in this. Hence arose the many Fables of their Poets concerning the punishment men underwent in Hell,
when all men shall be rewarded or punished as they have done in this. Hence arose the many Fables of their Poets Concerning the punishment men underwent in Hell,
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Hence it was that those good Heathens, who were conscious to themselves of having lived up to the light they had, were so undaunted and couragious at the approach of death, being firmly persuaded that their souls should overlive their bodies,
Hence it was that those good heathens, who were conscious to themselves of having lived up to the Light they had, were so undaunted and courageous At the approach of death, being firmly persuaded that their Souls should overlive their bodies,
Many expressions to this purpose may be gathered from the Writings of the ancient Heathens, which are sufficient intimation of this belief, that there were rewards and punishments to be expected in another life, according to our actions whether good or bad.
Many expressions to this purpose may be gathered from the Writings of the ancient heathens, which Are sufficient intimation of this belief, that there were rewards and punishments to be expected in Another life, according to our actions whither good or bad.
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Now that this belief and expectation of a future state should be thus firmly received by all the several Parties in Religion, by men of all Nations and Sects,
Now that this belief and expectation of a future state should be thus firmly received by all the several Parties in Religion, by men of all nations and Sects,
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And indeed it is not improbable that the rational Evidences of this Truth of a Judgment to come, might have been confirmed to the first Ages of the World by some divine revelations, which were communicated to all,
And indeed it is not improbable that the rational Evidences of this Truth of a Judgement to come, might have been confirmed to the First Ages of the World by Some divine revelations, which were communicated to all,
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It is not to be doubted but that Noah understood this Truth, and would not fail to instruct his Family, which were all humane souls that were left alive, in so necessary a matter which might have so great influence upon them to keep them in obedience to God, who had so lately delivered them from so universal a destruction.
It is not to be doubted but that Noah understood this Truth, and would not fail to instruct his Family, which were all humane Souls that were left alive, in so necessary a matter which might have so great influence upon them to keep them in Obedience to God, who had so lately Delivered them from so universal a destruction.
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Behold the Lord cometh with ten thousand of his Saints to execute judgment upon all, and to convince all that are ungodly, of all their ungodly deeds which they have ungodly committed,
Behold the Lord comes with ten thousand of his Saints to execute judgement upon all, and to convince all that Are ungodly, of all their ungodly Deeds which they have ungodly committed,
and of all their hard speeches, which ungodly sinners have spoken against him. And this leads me to the last and most undeniable evidence of this truth,
and of all their hard Speeches, which ungodly Sinners have spoken against him. And this leads me to the last and most undeniable evidence of this truth,
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but the testimonies of this Truth, that there is a Judgment to come, are so frequent in the Writings of the Evangelists and Apostles, that it were altogether needless to recite them to you.
but the testimonies of this Truth, that there is a Judgement to come, Are so frequent in the Writings of the Evangelists and Apostles, that it were altogether needless to recite them to you.
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I proceed therefore to the second thing proposed, The Method of proceeding at that day, Every one shall receive the things done in his body, according to that he hath done,
I proceed Therefore to the second thing proposed, The Method of proceeding At that day, Every one shall receive the things done in his body, according to that he hath done,
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And therefore the Author of the Book of Wisdom saith thus to the Almighty, Wisd. xij. 15. For as much as thou art righteous thy self, thou orderest all things righteously, thinking it not agreeable to thy power to condemn him who hath not deserved to be punished.
And Therefore the Author of the Book of Wisdom Says thus to the Almighty, Wisdom xij. 15. For as much as thou art righteous thy self, thou orderest all things righteously, thinking it not agreeable to thy power to condemn him who hath not deserved to be punished.
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And therefore we may observe, That in all the methods of Gods dealings with the Sons of men, he hath all along declared the greatest abhorrence of sin and wickedness,
And Therefore we may observe, That in all the methods of God's dealings with the Sons of men, he hath all along declared the greatest abhorrence of since and wickedness,
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and to send his Son into the World for our Redemption, he would not admit us to terms of Peace and Reconciliation without the greatest demonstration of his justice and severity against sin;
and to send his Son into the World for our Redemption, he would not admit us to terms of Peace and Reconciliation without the greatest demonstration of his Justice and severity against since;
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And therefore Saint Paul tells us, that the grace of God hath appeared to all men to bring salvation, no otherwise than by teaching us to deny all ungodliness and worldly lusts,
And Therefore Saint Paul tells us, that the grace of God hath appeared to all men to bring salvation, not otherwise than by teaching us to deny all ungodliness and worldly Lustiest,
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Thus if we consider the nature of God, and his dealings with Mankind, we cannot but expect, that when he cometh to judge the World, he will judge according to righteousness:
Thus if we Consider the nature of God, and his dealings with Mankind, we cannot but expect, that when he comes to judge the World, he will judge according to righteousness:
2. This is further evident from the several promises and threatnings in Scripture, which are all along made use of as Arguments to persuade us to the practice of righteousness and true holiness,
2. This is further evident from the several promises and threatenings in Scripture, which Are all along made use of as Arguments to persuade us to the practice of righteousness and true holiness,
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Thus Saint Paul argues from the promises of the Gospel, 2 Cor. vij. 1. Having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.
Thus Saint Paul argues from the promises of the Gospel, 2 Cor. vij. 1. Having Therefore these promises, dearly Beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God.
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Thus again S. Peter i. 4. tells, That by the Gospel there are given unto us great and pretious promises, that by these ye may be partakers of the Divine Nature, having escaped the corruption that is in the world through Lust, and besides this, giving all diligence, add to your Faith, Vertue; and to Vertue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godliness; and to Godliness, Brotherly Kindness; and to Brotherly Kindness, Charity.
Thus again S. Peter i. 4. tells, That by the Gospel there Are given unto us great and precious promises, that by these you may be partakers of the Divine Nature, having escaped the corruption that is in the world through Lust, and beside this, giving all diligence, add to your Faith, Virtue; and to Virtue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godliness; and to Godliness, Brotherly Kindness; and to Brotherly Kindness, Charity.
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and having there represented the vanity of those mens excuses who had not wrought them, he concludes with this sentence, these shall go away into everlasting punishment, and the righteous into life eternal.
and having there represented the vanity of those men's excuses who had not wrought them, he concludes with this sentence, these shall go away into everlasting punishment, and the righteous into life Eternal.
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For if God have from eternity fore-ordained such and such particular persons to eternal life, and others to eternal damnation, without any consideration of their actions, whether good or bad,
For if God have from eternity foreordained such and such particular Persons to Eternal life, and Others to Eternal damnation, without any consideration of their actions, whither good or bad,
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then certainly God cannot proceed in judgment according to the method before described, nor could the promises and threatnings of the Gospel have any force of persuasion to engage men in the practice of Vertue,
then Certainly God cannot proceed in judgement according to the method before described, nor could the promises and threatenings of the Gospel have any force of persuasion to engage men in the practice of Virtue,
if once they knew and believed that their future state was from everlasting unalterably fixed, so that they could not fall short of it by any neglect.
if once they knew and believed that their future state was from everlasting unalterably fixed, so that they could not fallen short of it by any neglect.
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Nay, upon this supposition all the various methods of persuasion, which God uses in Scripture to bring men to repentance and a better life, prove nothing else but illusion and hypocrisie.
Nay, upon this supposition all the various methods of persuasion, which God uses in Scripture to bring men to Repentance and a better life, prove nothing Else but illusion and hypocrisy.
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For that God should so often by his holy Prophets and Apostles invite and exhort and beseech all men, that they would turn from their evil ways and live,
For that God should so often by his holy prophets and Apostles invite and exhort and beseech all men, that they would turn from their evil ways and live,
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when in the mean time he hath excluded many myriads of men from any possibility of salvation by an absolute and irresistible decree, which no endeavour of theirs can revoke or cancel;
when in the mean time he hath excluded many myriads of men from any possibility of salvation by an absolute and irresistible Decree, which no endeavour of theirs can revoke or cancel;
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2. From what hath been said concerning the method of Gods proceeding at the Judgment of the last Day, we may also observe that those men do extreamly mistake the conditions of salvation, who talk of being saved by Faith,
2. From what hath been said Concerning the method of God's proceeding At the Judgement of the last Day, we may also observe that those men do extremely mistake the conditions of salvation, who talk of being saved by Faith,
who take so much pains to cry down the value of our good works, as though they had little or no influence in the justification or salvation of a Christian.
who take so much pains to cry down the valve of our good works, as though they had little or no influence in the justification or salvation of a Christian.
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For surely if we shall be judged according to what we have done, Faith alone cannot be the whole condition required on our parts in order to our salvation.
For surely if we shall be judged according to what we have done, Faith alone cannot be the Whole condition required on our parts in order to our salvation.
It is true indeed, glorious things are spoken of Faith in holy Scripture, but these things must not be understood of a bare assent to the truth of the Gospel, which is the proper importance of that word Faith; but of such a Faith as is a principle of life and action, such a Faith as hath influence upon the whole course of our lives,
It is true indeed, glorious things Are spoken of Faith in holy Scripture, but these things must not be understood of a bore assent to the truth of the Gospel, which is the proper importance of that word Faith; but of such a Faith as is a principle of life and actium, such a Faith as hath influence upon the Whole course of our lives,
To know and be assured of the glorious things revealed in the Gospel, and to know withal that they themselves are finally excluded from the benefit of them;
To know and be assured of the glorious things revealed in the Gospel, and to know withal that they themselves Are finally excluded from the benefit of them;
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this doubtless is a mighty aggravation of their horrour, and we may well conclude as S. James doth, that they believe and tremble, nay that this belief doth make them tremble.
this doubtless is a mighty aggravation of their horror, and we may well conclude as S. James does, that they believe and tremble, nay that this belief does make them tremble.
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3. If we shall be judged according to what we have done in the body, it then follows, that all that is to be done by us in the great work of our Salvation, must be performed in our life time,
3. If we shall be judged according to what we have done in the body, it then follows, that all that is to be done by us in the great work of our Salvation, must be performed in our life time,
Now must we give all diligence to make our calling and election sure, and not leave any thing to be done after our death, either by our selves or others.
Now must we give all diligence to make our calling and election sure, and not leave any thing to be done After our death, either by our selves or Others.
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4. If it be thus certain that we must all appear before the Judgment seat of Christ, that every one may receive the things done in his body, this certainly ought to awaken our diligence in the business of our Salvation;
4. If it be thus certain that we must all appear before the Judgement seat of christ, that every one may receive the things done in his body, this Certainly ought to awaken our diligence in the business of our Salvation;
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when the secrets of all mens hearts shall be revealed, when all the close impieties which had passed here undiscerned, should be laid open before God and all the World;
when the secrets of all men's hearts shall be revealed, when all the close impieties which had passed Here undiscerned, should be laid open before God and all the World;
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when God shall appear with ten thousand of his Saints to take vengeance on them that have not feared his name, did they often think upon that dreadful sentence which will then be pronounced against all impenitent sinners, Depart from me ye cursed, into everlasting fire prepared for the Devil and his Angels;
when God shall appear with ten thousand of his Saints to take vengeance on them that have not feared his name, did they often think upon that dreadful sentence which will then be pronounced against all impenitent Sinners, Depart from me you cursed, into everlasting fire prepared for the devil and his Angels;
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so the glorious reward which shall at that day be given to those that have lived obediently to the will of God, ought to be a most effectual motive to persuade us thereunto.
so the glorious reward which shall At that day be given to those that have lived obediently to the will of God, ought to be a most effectual motive to persuade us thereunto.
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For what greater encouragement to our duty, than the consideration of those great and glorious things which God hath prepared for them that love him? Who would not willingly forsake all the flattering joys and transitory pleasures of this life, that he may secure to himself such an inheritance incorruptible, undefiled, that fadeth not away, which God the righteous Judge shall give him at that day? Or who would not despise all the sufferings of this life, which may possibly attend him in the practice of his duty,
For what greater encouragement to our duty, than the consideration of those great and glorious things which God hath prepared for them that love him? Who would not willingly forsake all the flattering Joys and transitory pleasures of this life, that he may secure to himself such an inheritance incorruptible, undefiled, that fades not away, which God the righteous Judge shall give him At that day? Or who would not despise all the sufferings of this life, which may possibly attend him in the practice of his duty,
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Now the great God grant us all his grace, that we may have the judgment of the last day always present to our minds, that denying all ungodliness and worldly lusts, we may live soberly, righteously,
Now the great God grant us all his grace, that we may have the judgement of the last day always present to our minds, that denying all ungodliness and worldly Lustiest, we may live soberly, righteously,
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