The divine goodness a pattern to all A sermon preached at the assizes held at Chester. Sept. 16. 1689. By Henry Newcome, M.A. Rector of Tatten-hall, in the County Palatine of Chester. Imprimatur, Octob. 22. 1689. Z. Isham. R. P. D. Henrico Episc. Lond. à sacris.
None will, none can harm such an one. I shall first explain the Duty; and then consider the Priviledg annexed as a Motive to it. I. First for the Duty.
None will, none can harm such an one. I shall First explain the Duty; and then Consider the Privilege annexed as a Motive to it. I. First for the Duty.
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The only difficulty to the explained is, what is to be understood by that which is good, which is here proposed as the Patern or Example, which we are to follow, or imitate.
The only difficulty to the explained is, what is to be understood by that which is good, which is Here proposed as the Pattern or Exampl, which we Are to follow, or imitate.
Now NONLATINALPHABET, The Good, not only in the Writings of Plato, Trismegistus, and other Heathen Philosophers, but also in Sacred Writ too, is used to signify God Himself:
Now, The Good, not only in the Writings of Plato, Trismegistus, and other Heathen Philosophers, but also in Sacred Writ too, is used to signify God Himself:
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As when our Saviour saith, There is none good but one, that is God; he seems to appropriate to God this Title of The Good. And if we consider the Verse before my Text, we find that it is the Lord, whose Eyes are over the Righteous, and whose Face is against them that do Evil, whom the Apostle recommends under the Notion of the Good, to our Imitation.
As when our Saviour Says, There is none good but one, that is God; he seems to Appropriate to God this Title of The Good. And if we Consider the Verse before my Text, we find that it is the Lord, whose Eyes Are over the Righteous, and whose Face is against them that do Evil, whom the Apostle recommends under the Notion of the Good, to our Imitation.
Be ye followers of the Good, is the Duty in the Text, which is the same with what St. Paul recommends to the Ephesians, to be followers of God as dear Children.
Be you followers of the Good, is the Duty in the Text, which is the same with what Saint Paul recommends to the Ephesians, to be followers of God as dear Children.
Only by styling God the Good here, St. Peter seems to restrain that general Precept of imitating God to that Divine Perfection, which is the most proper Object of our Imitation, his Goodness. Plutarch derides the Ambition of some Princes, that affecting the Power of the Deity, would be painted with Thunder, or a Trident;
Only by styling God the Good Here, Saint Peter seems to restrain that general Precept of imitating God to that Divine Perfection, which is the most proper Object of our Imitation, his goodness. Plutarch derides the Ambition of Some Princes, that affecting the Power of the Deity, would be painted with Thunder, or a Trident;
whilst they despised what is most Divine in the Deity, and what he is most willing they should share with him in, his Justice, Meekness, Lenity and Bounty;
while they despised what is most Divine in the Deity, and what he is most willing they should share with him in, his justice, Meekness, Lenity and Bounty;
Nay, it is our Duty, it is the chief End of our pure Religion, and will be our Perfection to imitate God in this, which is his Glory, the very best and most imitable of his Perfections.
Nay, it is our Duty, it is the chief End of our pure Religion, and will be our Perfection to imitate God in this, which is his Glory, the very best and most imitable of his Perfections.
To be Followers of this, whether in a public or private Capacity; whether in the Offices of Magistracy, or common Neighbourhood, would constitute a good Christian.
To be Followers of this, whither in a public or private Capacity; whither in the Offices of Magistracy, or Common Neighbourhood, would constitute a good Christian.
when he apprehended the Care of his Creatures too cumbersom an Employment for him, or that it was inconsistent with his Happiness to provide for theirs.
when he apprehended the Care of his Creatures too cumbersome an Employment for him, or that it was inconsistent with his Happiness to provide for theirs.
but even Litter too for the meanest Beast that served his Camp, is much more true of the Lord of Hosts, whose Care and Bounty is exerted towards the meanest as well as the noblest of his Creatures.
but even Litter too for the Meanest Beast that served his Camp, is much more true of the Lord of Hosts, whose Care and Bounty is exerted towards the Meanest as well as the Noblest of his Creatures.
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and be as ready to undergo the Toil, as enjoy the Honour of governing Antigonus stiled the Royal State a great Slavery; and nothing can reconcile a good Magistrate to the Drugery of his Office,
and be as ready to undergo the Toil, as enjoy the Honour of governing Antigonus styled the Royal State a great Slavery; and nothing can reconcile a good Magistrate to the Drudgery of his Office,
Every Crown and Ensign of Authority hath its Thorns, which he bears (as the Saviour of the World did his) for the good of Mankind, which in a lower Capacity he designs and endeavours to promote thereby.
Every Crown and Ensign of authority hath its Thorns, which he bears (as the Saviour of the World did his) for the good of Mankind, which in a lower Capacity he designs and endeavours to promote thereby.
It was for this, saith Plutarch, that the Heathens represented Justice to be always with Jupiter; not as Anaxarchus glossed, to flatter Alexander after the Murder of his Friend Clitus, as if whatever a King did, were to be accounted just,
It was for this, Says Plutarch, that the heathens represented justice to be always with Jupiter; not as Anaxarchus glossed, to flatter Alexander After the Murder of his Friend Clitus, as if whatever a King did, were to be accounted just,
This Goodness are the Earthly Gods to transcribe, as remembring that they were ordained (to use the words of judicious Bishop Sanderson ) not so much for their own sakes, that they might have over whom to bear rule and to domineer at pleasure;
This goodness Are the Earthly God's to transcribe, as remembering that they were ordained (to use the words of judicious Bishop Sanderson) not so much for their own sakes, that they might have over whom to bear Rule and to domineer At pleasure;
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From whom they may learn not only Compassion toward the Innocent, but also 2. Patience towards the Guilty. It was not the least witty of Momus 's Censure,
From whom they may Learn not only Compassion towards the Innocent, but also 2. Patience towards the Guilty. It was not the least witty of Momus is Censure,
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3. Lastly, that they swerve not from their Rule, they must not be influenced by the fear or favour of Men, to part with Justice, Conscience, or true Honour.
3. Lastly, that they swerve not from their Rule, they must not be influenced by the Fear or favour of Men, to part with justice, Conscience, or true Honour.
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They must not fear Vice, when most bold or best befriended, but dare to punish the greatest as well as the meanest Crimial that is brought before them:
They must not Fear Vice, when most bold or best befriended, but Dare to Punish the greatest as well as the Meanest Crimial that is brought before them:
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yet Righteousness and Judgment are always the Habitation of his Throne. As the King's Throne on Earth, so God's in Heaven, is established in Righteousness.
yet Righteousness and Judgement Are always the Habitation of his Throne. As the King's Throne on Earth, so God's in Heaven, is established in Righteousness.
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But lest the Mirror should have contracted any flaw by my rougher handling of it, I shall conclude with the words of King Jehoshaphat to his Judges, wherein you have the Parallel more exactly drawn. Take heed what ye do;
But lest the Mirror should have contracted any flaw by my rougher handling of it, I shall conclude with the words of King Jehoshaphat to his Judges, wherein you have the Parallel more exactly drawn. Take heed what you do;
Be ye then righteous, as God is Righteous. Let not Greatness please it self in bearing down the Rights of Inferiours, there is no Example of any such thing in God.
Be you then righteous, as God is Righteous. Let not Greatness please it self in bearing down the Rights of Inferiors, there is no Exampl of any such thing in God.
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Let no Witnesses, to gratify a Friend, to curry Favour with a Superiour, or to be revenged of an Enemy, enlarge their Evidence beyond the measures of Truth.
Let no Witnesses, to gratify a Friend, to curry Favour with a Superior, or to be revenged of an Enemy, enlarge their Evidence beyond the measures of Truth.
In a word, let every one now to be concerned in the Administration of Justice, remember what the Apostle affirms, That God is righteous, and he only who doth Righteousness is born of him.
In a word, let every one now to be concerned in the Administration of justice, Remember what the Apostle affirms, That God is righteous, and he only who does Righteousness is born of him.
When God declares himself abundant in Goodness, he expresses it by an Hebrew word, which most frequently denotes Bounty: And as He himself is infinite;
When God declares himself abundant in goodness, he Expresses it by an Hebrew word, which most frequently denotes Bounty: And as He himself is infinite;
For doth not Time continually travel in the production of new Blessings on us, every Season entertaining us with its peculiar Conveniences? Is not every Creature given us to serve our Necessities for Food and Raiment,
For does not Time continually travel in the production of new Blessings on us, every Season entertaining us with its peculiar Conveniences? Is not every Creature given us to serve our Necessities for Food and Raiment,
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nay and to minister to our moderate and sober Pleasures too? But not to stay on smaller Largesses, hath not the same Bounty given us his eternal Son to be born, to obey, to suffer and to die, in purchasing Heaven for us? Hath he not sent his holy Spirit to assist us,
nay and to minister to our moderate and Sobrium Pleasures too? But not to stay on smaller Largesses, hath not the same Bounty given us his Eternal Son to be born, to obey, to suffer and to die, in purchasing Heaven for us? Hath he not sent his holy Spirit to assist us,
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and given us his holy Gospel, and, by a late Miracle of Mercy to this Nation, confirmed us in the possession of it, to direct us in the way thither? Is he not ready to give us all things we need, all things that are fit for us,
and given us his holy Gospel, and, by a late Miracle of Mercy to this nation, confirmed us in the possession of it, to Direct us in the Way thither? Is he not ready to give us all things we need, all things that Are fit for us,
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And need I now to say, Who is a follower of this Goodness? Not sure the Envious Man, who is so far from giving to others, that he grudges them the Gifts of Heaven.
And need I now to say, Who is a follower of this goodness? Not sure the Envious Man, who is so Far from giving to Others, that he grudges them the Gifts of Heaven.
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like the Sun, liberally scatters about him that Light wherewith he abounds, and with-holds his warm Influences from none of his Inferiors, that wants them.
like the Sun, liberally scatters about him that Light wherewith he abounds, and withholds his warm Influences from none of his Inferiors, that Wants them.
Who (as Justin Martyr pursues the Character) takes part of his Neighbours Burden, gladly communicates to them any good thing, wherein they are deficient,
Who (as Justin Martyr pursues the Character) Takes part of his Neighbours Burden, gladly communicates to them any good thing, wherein they Are deficient,
Let this then be considered by you, whom God hath enriched with plentiful Estates, and so qualified, that you may be great Blessings to your Country and to your Inferiours.
Let this then be considered by you, whom God hath enriched with plentiful Estates, and so qualified, that you may be great Blessings to your Country and to your Inferiors.
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That God is patient and merciful, not easily provoked, nor inexorable when he is provoked, is as evident as that we survive the Sins we have committed,
That God is patient and merciful, not Easily provoked, nor inexorable when he is provoked, is as evident as that we survive the Sins we have committed,
For do not all of us breath by the benefit of his Forbearance? Had not the very best of us been dead, in the Grave, in Hell long since, had not he made known his Power, by enduring with much long-suffering us Vessels of Wrath, so fitted for Destruction.
For do not all of us breath by the benefit of his Forbearance? Had not the very best of us been dead, in the Grave, in Hell long since, had not he made known his Power, by enduring with much long-suffering us Vessels of Wrath, so fitted for Destruction.
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How importunately doth he invite all Prodigals to return? and how ready is he to entertain and embrace them when they do? How loth is he that any of us should die in our Sins? and how forward to give us Life,
How importunately does he invite all Prodigals to return? and how ready is he to entertain and embrace them when they do? How loath is he that any of us should die in our Sins? and how forward to give us Life,
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And need I now to say, who are the followers of this Goodness? Not sure the froward and passionate, the cruel and revengeful Man, who never forbears with any that provoke him longer than till he have an opportunity of Revenge,
And need I now to say, who Are the followers of this goodness? Not sure the froward and passionate, the cruel and revengeful Man, who never forbears with any that provoke him longer than till he have an opportunity of Revenge,
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such impetuous Souls derive their Heat from Hell, not from the calm Influences of Heaven, and imitate the great Wrath of that wicked one, whose Malice designs the destruction of Mankind;
such impetuous Souls derive their Heat from Hell, not from the Cam Influences of Heaven, and imitate the great Wrath of that wicked one, whose Malice designs the destruction of Mankind;
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and according to the method of Divine Goodness in leading Sinners to Repentance, take this only course to make them repent the Injuries they have done you, by overcoming Evil with Good.
and according to the method of Divine goodness in leading Sinners to Repentance, take this only course to make them Repent the Injuries they have done you, by overcoming Evil with Good.
Whatever Injuries may have formerly been done to any of you, now that you have it in your Power to be revenged, let the World see you have forgiven them:
Whatever Injuries may have formerly been done to any of you, now that you have it in your Power to be revenged, let the World see you have forgiven them:
That the Christian hath so much the advantage of the Man, and of the Gentleman too, (according to the common standard of Gentility) that you can exult as much in such an occasion of expressing your Meekness,
That the Christian hath so much the advantage of the Man, and of the Gentleman too, (according to the Common standard of Gentility) that you can exult as much in such an occasion of expressing your Meekness,
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That you prefer the glorious Triumphs of Christian Patience, and the Peace of your Country and the whole Nation, that may be secured thereby, above the little Satisfaction of some angry Retaliations:
That you prefer the glorious Triumphos of Christian Patience, and the Peace of your Country and the Whole nation, that may be secured thereby, above the little Satisfaction of Some angry Retaliations:
That God is a Being infinitely pure and holy, and that all Immorality is as contrary to his Nature as his Laws, can be doubted by none that believe him to be a most perfect Being.
That God is a Being infinitely pure and holy, and that all Immorality is as contrary to his Nature as his Laws, can be doubted by none that believe him to be a most perfect Being.
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Yet so far were their wisest Men from imagining any such things consistent with the Divine Nature, that Plutarch tell us, they accounted it an unholy thing to report them, or even to hear them.
Yet so Far were their Wisest Men from imagining any such things consistent with the Divine Nature, that Plutarch tell us, they accounted it an unholy thing to report them, or even to hear them.
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And I hope it will not be judged impertinent for me (now that I am called to speak to this Honourable Auditory) to become the Advocate of contemned Morality, and to recommend Purity and Sobriety to you Great Ones;
And I hope it will not be judged impertinent for me (now that I am called to speak to this Honourable Auditory) to become the Advocate of contemned Morality, and to recommend Purity and Sobriety to you Great Ones;
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Who sees not that the Prophaness and Debauchery, that every Clown is now so expert in, had its Original from the Honourable and Worshipful? Retainers have imitated their Patrons, Servants their Masters,
Who sees not that the Profaneness and Debauchery, that every Clown is now so expert in, had its Original from the Honourable and Worshipful? Retainers have imitated their Patrons, Servants their Masters,
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and Tenants their Landlords, transcribing into their own Practice the Prophaness, Drunkenness and Whoredoms, which they observed to be not practised only, but even applauded among them.
and Tenants their Landlords, transcribing into their own Practice the Profaneness, drunkenness and Whoredoms, which they observed to be not practised only, but even applauded among them.
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Is there any such Change in our Manners? The Gentry have to their Honour shewed an extraordinary Zeal for their Religion, hazarding their Estates and Lives for its Preservation:
Is there any such Change in our Manners? The Gentry have to their Honour showed an extraordinary Zeal for their Religion, hazarding their Estates and Lives for its Preservation:
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And may it not now be reasonably expected, that they should practise, which is the only way of enjoying what they have purchased? There is nothing doubtless more base and below a Gentleman in the whole Catalogue of Vices,
And may it not now be reasonably expected, that they should practise, which is the only Way of enjoying what they have purchased? There is nothing doubtless more base and below a Gentleman in the Whole Catalogue of Vices,
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than Hypocrisie and Dissimulation: And there cannot be a more base Hypocrisie, than for those to pretend Zeal for any Religion, who have, who will have no Religion at all;
than Hypocrisy and Dissimulation: And there cannot be a more base Hypocrisy, than for those to pretend Zeal for any Religion, who have, who will have no Religion At all;
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than for them to contend with so much heat for our Faith and our Laws, who are resolved their Lives shall be a continued Villation of and Affront to both.
than for them to contend with so much heat for our Faith and our Laws, who Are resolved their Lives shall be a continued Villation of and Affront to both.
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if, after your Point is gained, Religion be cashiered, and when your Interests are served, your Vices are retained? But I hope better Things of you, tho I thus speak;
if, After your Point is gained, Religion be Cashiered, and when your Interests Are served, your Vices Are retained? But I hope better Things of you, though I thus speak;
There is such an attractive Beauty in this Image of the Divine Goodness, as will effectually recommend the Owners of it to the esteem and love of all Mankind.
There is such an Attractive Beauty in this Image of the Divine goodness, as will effectually recommend the Owners of it to the esteem and love of all Mankind.
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Who so savage and brutish as to be Enemies of those that are public Blessings to Mankind? They are snarling Curs indeed, that bark at those great Luminaries, which by their Soveraign Influences cherish all inferiour Beings.
Who so savage and brutish as to be Enemies of those that Are public Blessings to Mankind? They Are snarling Curs indeed, that bark At those great Luminaries, which by their Sovereign Influences cherish all inferior Beings.
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or at least the irresistable energy of God's Providence will, who hath promised, that when a Mans ways please him (as he cannot but be pleased with such a lively Image of himself) he maketh even his Enemies to be at Peace with him.
or At least the irresistible energy of God's Providence will, who hath promised, that when a men ways please him (as he cannot but be pleased with such a lively Image of himself) he makes even his Enemies to be At Peace with him.
and to breath Destruction against all, whose Perfections upbraid and expose their Vices. However, these followers of God's Goodness may defy their impotent Malice. For,
and to breath Destruction against all, whose Perfections upbraid and expose their Vices. However, these followers of God's goodness may defy their impotent Malice. For,
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In Allusion to which the Royal Stoick Antoninus counsels his virtuous Man, for Security against external Evils, to contract himself within himself, to retreat into his own Breast,
In Allusion to which the Royal Stoic Antoninus Counsels his virtuous Man, for Security against external Evils, to contract himself within himself, to retreat into his own Breast,
and take Sanctuary against external Violences under the Protection of his own Innocence. A merry Heart, saith Solomon, or rather a good Heart, is a continual Feast.
and take Sanctuary against external Violences under the Protection of his own Innocence. A merry Heart, Says Solomon, or rather a good Heart, is a continual Feast.
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When Storms roar abroad, there will be a Calm within, and the soft Whispers of a good Conscience, those Eccoes of Heaven's approbation, will charm thee not only into Peace,
When Storms roar abroad, there will be a Cam within, and the soft Whispers of a good Conscience, those Eccoes of Heaven's approbation, will charm thee not only into Peace,
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Like the Fire, which turns all sorts of Fewel into its own Nature, and encreases its Heat and Brightness by those Heaps, that seem to threaten the smoothering of both.
Like the Fire, which turns all sorts of Fuel into its own Nature, and increases its Heat and Brightness by those Heaps, that seem to threaten the smothering of both.
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And who can harm him, who is sure to be better for all the Harm his Enemies do him? whose inward Peace cannot be discomposed, whose Vertues will be improved by all the Attempts of their Malice against him? Especially considering,
And who can harm him, who is sure to be better for all the Harm his Enemies do him? whose inward Peace cannot be discomposed, whose Virtues will be improved by all the Attempts of their Malice against him? Especially considering,
For as there are degrees of Happiness in Heaven, ( one Star there differs from another in Glory ) so they that suffer for well-doing, shall share in the highest of them.
For as there Are Degrees of Happiness in Heaven, (one Star there differs from Another in Glory) so they that suffer for welldoing, shall share in the highest of them.
Lazarus, who lived a good Man in the most mean and necessitous State here, we find in the most honourable place, next the Master of the Feast, in Abraham's Bosom at the Supper of the Lamb.
Lazarus, who lived a good Man in the most mean and necessitous State Here, we find in the most honourable place, next the Master of the Feast, in Abraham's Bosom At the Supper of the Lamb.
so that the Malice of his Enemies designing his Misery will inhaunce his Happiness, and add to his future Recompence whatever they take away from his present Enjoyments.
so that the Malice of his Enemies designing his Misery will inhance his Happiness, and add to his future Recompense whatever they take away from his present Enjoyments.
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Anaxagoras (as Plutarch relates) being unjustly deprived of his Estate, and thereby constrained to travel into Foreign Parts, met with such Advantages for the improvement of his Intellectuals, that upon his return home, passing by the Lands which had formerly been his, he said, I had never been happy,
Anaxagoras (as Plutarch relates) being unjustly deprived of his Estate, and thereby constrained to travel into Foreign Parts, met with such Advantages for the improvement of his Intellectuals, that upon his return home, passing by the Lands which had formerly been his, he said, I had never been happy,
Thanks therefore to those Enemies that designing my Harm, advanced my Felicity, and by their malicious Charity, helped me to obtain a brighter Crown, in enduring the Sufferings which they inflicted:
Thanks Therefore to those Enemies that designing my Harm, advanced my Felicity, and by their malicious Charity, helped me to obtain a Brighter Crown, in enduring the Sufferings which they inflicted:
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A time will come, however the World seems to forget it, when all the Pageantry of this Life will be gone by, and the more dreadful Solemnities of the last Judgment succeed them;
A time will come, however the World seems to forget it, when all the Pageantry of this Life will be gone by, and the more dreadful Solemnities of the last Judgement succeed them;
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A time will come, when before that tremendous Judg, and the August Assembly of Angels and Men, every one shall be impleaded, have all his secret Crimes displaid,
A time will come, when before that tremendous Judge, and the August Assembly of Angels and Men, every one shall be impleaded, have all his secret Crimes displayed,
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And they then being safe from Harm, secure of Blessedness, shall be advanced to that glorious Immortality, where they shall be for ever satisfied with God's Likeness.
And they then being safe from Harm, secure of Blessedness, shall be advanced to that glorious Immortality, where they shall be for ever satisfied with God's Likeness.
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