God, the king, and the church (to wit) government both civil and sacred together instituted ... and throughout all, the Church of England ... vindicated : being the subject of eight sermons, preached ... / and now published by George Seignior ...
and Aaron the man of God joined together in one and the same commission; both set over a Captived people, to deliver them unto a more glorious liberty;
and Aaron the man of God joined together in one and the same commission; both Set over a Captived people, to deliver them unto a more glorious liberty;
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and to require satisfaction for injuries done unto the Son of God: ver. 22. Israel is my Son, even my First-born; he is now also to be called, the Redeemed of the Lord, Let my Son go that he may serve me;
and to require satisfaction for injuries done unto the Son of God: ver. 22. Israel is my Son, even my Firstborn; he is now also to be called, the Redeemed of the Lord, Let my Son go that he may serve me;
Moses. the meekest man in all the earth, does mistrust his own ability, who is sufficient for these things? It is indeed the good will of him who dwells in the Bush to send unto,
Moses. the Meekest man in all the earth, does mistrust his own ability, who is sufficient for these things? It is indeed the good will of him who dwells in the Bush to send unto,
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Surely Moses does not consider the great sight before him, the Bush burning, and not consumed; a lively representation to him in the very figure of it, that the more the people were afflicted, the more they did multiply and grow;
Surely Moses does not Consider the great sighed before him, the Bush burning, and not consumed; a lively representation to him in the very figure of it, that the more the people were afflicted, the more they did multiply and grow;
and yet is he diffident and distrustful, because of some personal infirmities, as if that God could not make his strength perfect in weakness? Moses had best be careful lest his humility and meekness degenerate into pusillanimity and fear,
and yet is he diffident and distrustful, Because of Some personal infirmities, as if that God could not make his strength perfect in weakness? Moses had best be careful lest his humility and meekness degenerate into pusillanimity and Fear,
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what though his lips are not touched with a coal from, yet one that waits at the Altar shall be his Mouth? Is not Aaron the Levite, thy Brother? I know that he can speak well, ver. 14. and cap. 7.1. I have made thee a God to Pharaoh;
what though his lips Are not touched with a coal from, yet one that waits At the Altar shall be his Mouth? Is not Aaron the Levite, thy Brother? I know that he can speak well, ver. 14. and cap. 7.1. I have made thee a God to Pharaoh;
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Lo, thou art to defend him, to be on his side to withstand Pharaoh; see thou to that, have not I said it? nay, I have set thee so, Thou art unto them both instead of God:
Lo, thou art to defend him, to be on his side to withstand Pharaoh; see thou to that, have not I said it? nay, I have Set thee so, Thou art unto them both instead of God:
The words, as you hear, having this relation to the Context, are in themselves, an account given us of the two standing Ordinances of Magistracy and Ministry; a King as Supreme,
The words, as you hear, having this Relation to the Context, Are in themselves, an account given us of the two standing Ordinances of Magistracy and Ministry; a King as Supreme,
whilst Moses out of a principle of self-denial would not ambire Magistratum, be too hasty in taking upon him NONLATINALPHABET the burden of this honour,
while Moses out of a principle of self-denial would not ambire Magistratum, be too hasty in taking upon him the burden of this honour,
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God therefore renews his command, with a promise of assistance in the work drawn from his own Omnipotence, ver. 11. who hath made mans Mouth? have not I the Lord? now therefore go,
God Therefore renews his command, with a promise of assistance in the work drawn from his own Omnipotence, ver. 11. who hath made men Mouth? have not I the Lord? now Therefore go,
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or, whether he had an eye to the promised Messiah; — Him whom thou wilt send, — Christ in the fulness of time to be sent to work a great Redemption, of which this present Deliverance was to be but a Type; and therefore, none like Him, to accomplish Type and Anti-type at once;
or, whither he had an eye to the promised Messiah; — Him whom thou wilt send, — christ in the fullness of time to be sent to work a great Redemption, of which this present Deliverance was to be but a Type; and Therefore, none like Him, to accomplish Type and Antitype At once;
his Diffidence, which God convinceth against all Objections, by promising an assistance most effectual, even from his own experience of it, ver. 14. Is not Aaron the Levite thy Brother? I know and so dost thou, that he can speak well;
his Diffidence, which God Convinces against all Objections, by promising an assistance most effectual, even from his own experience of it, ver. 14. Is not Aaron the Levite thy Brother? I know and so dost thou, that he can speak well;
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and here is the Completion of your Commission, My assistance to you both. So that the verse before the Text is a supply to both from God, which denotes to us the Divine Ordinance and Institution, and that First Verbal, Thou shalt speak unto him, and put words in his Mouth;
and Here is the Completion of your Commission, My assistance to you both. So that the verse before the Text is a supply to both from God, which denotes to us the Divine Ordinance and Institution, and that First Verbal, Thou shalt speak unto him, and put words in his Mouth;
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— That, Government both Civil and Ecclesiastical, was at first instituted and established by God himself, over such a People, whom he would take and choose to himself for his own inheritance;
— That, Government both Civil and Ecclesiastical, was At First instituted and established by God himself, over such a People, whom he would take and choose to himself for his own inheritance;
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whether the Phrase in the Text, as spoken by God himself, He shall be, and, Thou thalt be, — be by way of precept; then it denotes the necessity of this mutual Ʋnion; or,
whither the Phrase in the Text, as spoken by God himself, He shall be, and, Thou thalt be, — be by Way of precept; then it denotes the necessity of this mutual Ʋnion; or,
whether it be by way of Promise, referring to the foregoing verse, then it denotes the Ʋtility, and advantage of this Relation; since there is no assurance of Gods Blessing, on which side soever the Division or Separation be made.
whither it be by Way of Promise, referring to the foregoing verse, then it denotes the Ʋtility, and advantage of this Relation; since there is no assurance of God's Blessing, on which side soever the Division or Separation be made.
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the Promulgation is to be made by the High Priest; who, while he speaks for his Prince unto the People, doth at the same time declare his own appointment to be of a Divine Right: He shall be thy Spokesman to the People;
the Promulgation is to be made by the High Priest; who, while he speaks for his Prince unto the People, does At the same time declare his own appointment to be of a Divine Right: He shall be thy Spokesman to the People;
— He shall be, even He shall be to thee instead of a Mouth. Secondly, Here is the due Execution, firm Establishment and sure Administration of both these Authorities;
— He shall be, even He shall be to thee instead of a Mouth. Secondly, Here is the due Execution, firm Establishment and sure Administration of both these Authorities;
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whilst the Prince doth defend the Priest; he doth so stand by himself; the Throne is thus established to him in Righteousness, the Kingdom is confirmed in the hands of Moses, whilst he is unto Aaron instead of God.
while the Prince does defend the Priest; he does so stand by himself; the Throne is thus established to him in Righteousness, the Kingdom is confirmed in the hands of Moses, while he is unto Aaron instead of God.
and that taken from the Phrase, or manner of expression in the Text, relating to the last words of the foregoing verse, spoken by God himself by way of Promise, — He shall be;
and that taken from the Phrase, or manner of expression in the Text, relating to the last words of the foregoing verse, spoken by God himself by Way of Promise, — He shall be;
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First, The Promulgation of two great Authorities, and that made to those who are Subjects unto Both, the Promulgation is from the High Priest, who while he speaks for his Prince unto the People, doth at the same time declare his own appointment to be of a Divine Right: — He shall be thy Spokesman unto the People;
First, The Promulgation of two great Authorities, and that made to those who Are Subject's unto Both, the Promulgation is from the High Priest, who while he speaks for his Prince unto the People, does At the same time declare his own appointment to be of a Divine Right: — He shall be thy Spokesman unto the People;
and perhaps as an intimation, how fit it is that it should be still continued in those polities that are called Christian, the Office is again confirmed upon Aaron, by this Repetition of it, He shall be; even, He shall be to thee instead of a Mouth.
and perhaps as an intimation, how fit it is that it should be still continued in those polities that Are called Christian, the Office is again confirmed upon Aaron, by this Repetition of it, He shall be; even, He shall be to thee instead of a Mouth.
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That the Ministerial Function is the most proper, certain, effectual and perpetual Mouth of the Common-wealth; and that from the Chief Magistrate to the People; and therefore is by no means to be excluded Senates: Aaron is to be the Mouth of Moses, in every thing in which Moses ought to be his God, and that is, reciprocally,
That the Ministerial Function is the most proper, certain, effectual and perpetual Mouth of the Commonwealth; and that from the Chief Magistrate to the People; and Therefore is by no means to be excluded Senates: Aaron is to be the Mouth of Moses, in every thing in which Moses ought to be his God, and that is, reciprocally,
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how can he find out acceptable words, such words as may be as goads or nails fastned in a sure place, unless he be permitted to converse with those that are the Masters of Assemblies, and so may he speak such words,
how can he find out acceptable words, such words as may be as goads or nails fastened in a sure place, unless he be permitted to converse with those that Are the Masters of Assemblies, and so may he speak such words,
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the happy temperament of the Constitution under which we live is an abundant demonstration to us, that the laws by which we are governed were instituted in the fear of God,
the happy temperament of the Constitution under which we live is an abundant demonstration to us, that the laws by which we Are governed were instituted in the Fear of God,
I pass by this double honour (possibly some think it too much for those that labour in the Word and Doctrine) and I follow that which is the great designe of the Text, the Ʋnion that is here fixed, and everlastingly to be promoted;
I pass by this double honour (possibly Some think it too much for those that labour in the Word and Doctrine) and I follow that which is the great Design of the Text, the Ʋnion that is Here fixed, and everlastingly to be promoted;
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there is but one Mouth assigned both to King and Priest; the one is to think, the other to speak the same thing, Moses and Aaron to go hand in hand together:
there is but one Mouth assigned both to King and Priest; the one is to think, the other to speak the same thing, Moses and Aaron to go hand in hand together:
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Hence it is observable, that they were Both of the Tribe of Levi, verse 14. Is not Aaron the Levite thy Brother? — The Levite, and thy Brother; and his Mouth to be thy Mouth; to speak the words which thou shalt put into it;
Hence it is observable, that they were Both of the Tribe of Levi, verse 14. Is not Aaron the Levite thy Brother? — The Levite, and thy Brother; and his Mouth to be thy Mouth; to speak the words which thou shalt put into it;
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Why then should there be any difference betwixt Moses and Aaron, since they are Brethren? They are Both of the same Tribe, which the Lord had chosen out of all the Tribes of Israel to come and Minister before him;
Why then should there be any difference betwixt Moses and Aaron, since they Are Brothers? They Are Both of the same Tribe, which the Lord had chosen out of all the Tribes of Israel to come and Minister before him;
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the One was to deliver, the Other to teach and instruct, Both together to establish and confirm in a perpetual and never ceasing Oeconomy what are the judgments and the statutes of God and Man.
the One was to deliver, the Other to teach and instruct, Both together to establish and confirm in a perpetual and never ceasing Oeconomy what Are the Judgments and the statutes of God and Man.
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— with the skilfulness of his hand; with great and wonderfull Dexterity, will he extricate them out of all their miseries, remove their shoulders from the burdens,
— with the skilfulness of his hand; with great and wonderful Dexterity, will he extricate them out of all their misery's, remove their shoulders from the burdens,
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to denounce and execute as many Plagues on him and his people as are the Tribes of Israel, (if you reckon the plagues and signs together from first to last) a Plague for each Tribe; because of the hard and cruel bondage wherein he made each of them to serve;
to denounce and execute as many Plagues on him and his people as Are the Tribes of Israel, (if you reckon the plagues and Signs together from First to last) a Plague for each Tribe; Because of the hard and cruel bondage wherein he made each of them to serve;
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And here by the way we may take notice, how necessary is this Ʋnion betwixt King and Priest; how comfortable is their mutual assistance then especially,
And Here by the Way we may take notice, how necessary is this Ʋnion betwixt King and Priest; how comfortable is their mutual assistance then especially,
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when there is danger of a common enemy both to Church and State; when there are a Generation of Men like Pharaoh, who will not permit the people to be at quiet, onely because Moses and Aaron would have them to serve the Lord;
when there is danger of a Common enemy both to Church and State; when there Are a Generation of Men like Pharaoh, who will not permit the people to be At quiet, only Because Moses and Aaron would have them to serve the Lord;
the Other, not unlike holy Ezra, a Prophet of the Lord, with the Sword or the Keys of the Kingdome in his Mouth, that so it may be perfected in righteousness;
the Other, not unlike holy Ezra, a Prophet of the Lord, with the Sword or the Keys of the Kingdom in his Mouth, that so it may be perfected in righteousness;
great is the care which Both together must take for, many are the kindnesses which Both together must do unto the House of God, and the Offices thereof. O then!
great is the care which Both together must take for, many Are the Kindnesses which Both together must do unto the House of God, and the Offices thereof. Oh then!
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Such language as this does least of all become the Mouth of Aaron; Much more unseemly is it for him to say before the People, (be they Israel, it will increase their murmurings, be they Egyptians it will add to their hard-heartedness ) that Moses is ungodly.
Such language as this does least of all become the Mouth of Aaron; Much more unseemly is it for him to say before the People, (be they Israel, it will increase their murmurings, be they egyptians it will add to their hardheartedness) that Moses is ungodly.
Hath the Lord indeed spoken onely by Moses? hath he not also spoken by us? Yes, he hath spoken by you Both; and yet the Leprosie upon Miriam 's forehead, may be an intimation unto Aaron that he do cover his Mouth, and shut his lips, such language as this hath defiled them, Ʋnclean, unclean. But the meekness of Moses was soon intreated,
Hath the Lord indeed spoken only by Moses? hath he not also spoken by us? Yes, he hath spoken by you Both; and yet the Leprosy upon Miriam is forehead, may be an intimation unto Aaron that he do cover his Mouth, and shut his lips, such language as this hath defiled them, Ʋnclean, unclean. But the meekness of Moses was soon entreated,
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because that he is the Mouth of God, of the King, and also of the People; Heb. 5.1. Every High Priest is ordained for men (that is) is set over men in things pertaining to God;
Because that he is the Mouth of God, of the King, and also of the People; Hebrew 5.1. Every High Priest is ordained for men (that is) is Set over men in things pertaining to God;
as concerning those things which are to God-ward, that is, (the interpretation may fairly be admitted without any great stress upon the words) set over the ordinary sort of men to tell them with Authority and with power what is their duty either to God or his Vicegerent, to the Lord of Lords,
as Concerning those things which Are to Godward, that is, (the Interpretation may fairly be admitted without any great stress upon the words) Set over the ordinary sort of men to tell them with authority and with power what is their duty either to God or his Vicegerent, to the Lord of lords,
the Throne is thus established to him in Righteousness, the Kingdome confirmed in the hands of Moses, whilst he is unto Aaron, and to his sons instead of God.
the Throne is thus established to him in Righteousness, the Kingdom confirmed in the hands of Moses, while he is unto Aaron, and to his Sons instead of God.
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Thou shalt be a Prince to him, a Prophet as well as he, yea and somthing more then a Prophet, he shall seek the word, which he is to speak, from thee; and that as it were from the face of God, Numb.
Thou shalt be a Prince to him, a Prophet as well as he, yea and something more then a Prophet, he shall seek the word, which he is to speak, from thee; and that as it were from the face of God, Numb.
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but my servant Moses is not so; this is the difference betwixt him and Aaron; with him will I speak Mouth to Mouth, even apparently, not in dark speeches,
but my servant Moses is not so; this is the difference betwixt him and Aaron; with him will I speak Mouth to Mouth, even apparently, not in dark Speeches,
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as praelusory to the reality of his Incarnation ) shall he behold. So that what was Jethro's counsel betwixt Moses and the People, seems here to be Gods institution betwixt him and Aaron, cap. 18.19.
as praelusory to the reality of his Incarnation) shall he behold. So that what was Jethro's counsel betwixt Moses and the People, seems Here to be God's Institution betwixt him and Aaron, cap. 18.19.
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Moses was to be to Aaron to God ward, to bring the causes unto, and to receive the Law from God; and Aaron being to be his Oratour or his Herald was to make Proclamation of the Divine Law unto the People,
Moses was to be to Aaron to God ward, to bring the Causes unto, and to receive the Law from God; and Aaron being to be his Orator or his Herald was to make Proclamation of the Divine Law unto the People,
yet to take in the scope of the whole Paragraph, which is, a Ʋnion fixed by God himself betwixt these two, we must as to this expression further improve our search:
yet to take in the scope of the Whole Paragraph, which is, a Ʋnion fixed by God himself betwixt these two, we must as to this expression further improve our search:
unto the Gods NONLATINALPHABET in the Original, and before them was the perpetual service to be ratified; and again cap. 22.8. The thief was to be brought to the Judges, that is to the Gods (the same word in the Original ) to see whether he had put his hands to his neighbour's goods:
unto the God's in the Original, and before them was the perpetual service to be ratified; and again cap. 22.8. The thief was to be brought to the Judges, that is to the God's (the same word in the Original) to see whither he had put his hands to his neighbour's goods:
and vers. 28. such Magistrates are secured from all manner of slander that may be cast upon them by malice of evil speaking, Thou shalt not revile the Gods,
and vers. 28. such Magistrates Are secured from all manner of slander that may be cast upon them by malice of evil speaking, Thou shalt not revile the God's,
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the fancy is not new (antienter then a modern Poet, and I hope may now be better applied) that Kings and Princes do in this resemble the Deity, being like a Circle whose center is every where, and whose circumference is no where. God and the King can do no harm, (says our Law) the reason is, that Diffusive influence that is from Both directing, manageing, swaying and conveying all the good,
the fancy is not new (ancienter then a modern Poet, and I hope may now be better applied) that Kings and Princes do in this resemble the Deity, being like a Circle whose centre is every where, and whose circumference is no where. God and the King can do no harm, (Says our Law) the reason is, that Diffusive influence that is from Both directing, managing, swaying and conveying all the good,
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all which is purely the product of Providence from the One, and Government from the Other; and if the Sun shining upon a Dunghill doth exhale vapours that are offensive, it is not because there are spots in the Sun in Heaven,
all which is purely the product of Providence from the One, and Government from the Other; and if the Sun shining upon a Dunghill does exhale vapours that Are offensive, it is not Because there Are spots in the Sun in Heaven,
2. The Omniscience of their knowledge; they do as it were know every thing, Prov. 16 10. A Divine sentence is in the lips of the King, His Mouth erreth not in judgment.
2. The Omniscience of their knowledge; they do as it were know every thing, Curae 16 10. A Divine sentence is in the lips of the King, His Mouth erreth not in judgement.
Who could have thought, that the way to find out the bowells of a Mother, was to make the Child a sacrifice, till King Solomon, as the first effort of his Princely Spirit, tried the experiment? but, says the Text, 1 King. 3 28. The wisdome of God was in the King to do judgment:
Who could have Thought, that the Way to find out the bowels of a Mother, was to make the Child a sacrifice, till King Solomon, as the First effort of his Princely Spirit, tried the experiment? but, Says the Text, 1 King. 3 28. The Wisdom of God was in the King to do judgement:
And this kind of Omniscience is a gift bestowed upon Judges and other Ministers of Justice when they execute the Laws of God and the King upon Capital offenders, the indictment against whom is, that they have not the fear of God before their eyes, our Law taking special notice of the malice of the heart, and proving that by some Overt-act; whilst many times the Judge upon the Bench, to the admiration of the standers by, through a little, very little glimpse of a most improbable circumstance doth unravel a whole mystery of iniquity,
And this kind of Omniscience is a gift bestowed upon Judges and other Ministers of justice when they execute the Laws of God and the King upon Capital offenders, the indictment against whom is, that they have not the Fear of God before their eyes, our Law taking special notice of the malice of the heart, and proving that by Some Overt-act; while many times the Judge upon the Bench, to the admiration of the standers by, through a little, very little glimpse of a most improbable circumstance does unravel a Whole mystery of iniquity,
what can all this be, but an immediate assistance, a special illumination from God himself in the moment of judgments? Psal. 82. God standeth in the Congregation of the Mighty, he judgeth among the Gods;
what can all this be, but an immediate assistance, a special illumination from God himself in the moment of Judgments? Psalm 82. God Stands in the Congregation of the Mighty, he Judgeth among the God's;
Grotius, upon these and the like expressions in Scripture tells us, that wherever the name of God is given unto men, significat judiciariam potestatem, & jus vitae & necis, it implies a judiciary power,
Grotius, upon these and the like expressions in Scripture tells us, that wherever the name of God is given unto men, significat judiciariam potestatem, & jus vitae & necis, it Implies a judiciary power,
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signifies, Gods appointing a Man to some particular Office, and giving him power and ability for the performance of that Office to which he is appointed;
signifies, God's appointing a Man to Some particular Office, and giving him power and ability for the performance of that Office to which he is appointed;
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and so it is constantly used in the writings of the Prophets, who do most of them begin their Prophecies with this solemn form of Words, The Word of the Lord came unto me, saying, which is no more,
and so it is constantly used in the writings of the prophets, who do most of them begin their Prophecies with this solemn from of Words, The Word of the Lord Come unto me, saying, which is no more,
all which is an intimation unto us, that the Supreme Magistrate, and other subordinate Rulers and Governours sent by Him for the punishment of wickedness and vice,
all which is an intimation unto us, that the Supreme Magistrate, and other subordinate Rulers and Governors sent by Him for the punishment of wickedness and vice,
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and the praise of those that do well, have NONLATINALPHABET something of Divinity stampt both on their Persons and their Office, and consequently that Both are Sacred.
and the praise of those that do well, have something of Divinity stamped both on their Persons and their Office, and consequently that Both Are Sacred.
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if the Word of God came to Moses, in that he was instead of God; yet it was to be spoken or published from the Mouth of Aaron: and therefore St. Paul, when he had spoken less warily to the High Priest, begs pardon, with an acknowledgment of his fault as a transgression of that inhibition before cited, Num. 22.28. Thou shalt not revile the Gods:
if the Word of God Come to Moses, in that he was instead of God; yet it was to be spoken or published from the Mouth of Aaron: and Therefore Saint Paul, when he had spoken less warily to the High Priest, begs pardon, with an acknowledgment of his fault as a Transgression of that inhibition before cited, Num. 22.28. Thou shalt not revile the God's:
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if they Both act by one and the same Commission; He of the two that hath the Pre-eminence, (for a Supremacy and Subordination must be admitted, else there could be no Government,) does no more than vindicate to himself his own Royal Prerogative; whilst he secures,
if they Both act by one and the same Commission; He of the two that hath the Preeminence, (for a Supremacy and Subordination must be admitted, Else there could be no Government,) does not more than vindicate to himself his own Royal Prerogative; while he secures,
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Instead of God; — yea, and that in as many respects, as Aaron was to be to him instead of a Mouth, the Relation being all along mutual and reciprocal. Instead of God to Aaron;
Instead of God; — yea, and that in as many respects, as Aaron was to be to him instead of a Mouth, the Relation being all along mutual and reciprocal. Instead of God to Aaron;
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1. Before the Israelites; — yea, though they be the two hundred and fifty Princes of the Assembly, Num. 16.1. Men of renown, famous in the Congregation, gathered together in a grand conspiracy to invade the Priesthood; Moses must then speak as from God himself, and declare who it is that is Holy amongst them, whom the Lord hath chosen to come nigh unto himself:
1. Before the Israelites; — yea, though they be the two hundred and fifty Princes of the Assembly, Num. 16.1. Men of renown, famous in the Congregation, gathered together in a grand Conspiracy to invade the Priesthood; Moses must then speak as from God himself, and declare who it is that is Holy among them, whom the Lord hath chosen to come High unto himself:
v. 11. What is Aaron, that ye murmur against him? Before the Egyptians, — Pharaoh, his servants, and his People: cap. 7.1. I have set thee as a God to Pharaoh, and Aaron thy Brother shall be thy Prophet:
v. 11. What is Aaron, that you murmur against him? Before the egyptians, — Pharaoh, his Servants, and his People: cap. 7.1. I have Set thee as a God to Pharaoh, and Aaron thy Brother shall be thy Prophet:
and the interests of Both these are so interwoven together, that wherever the Breach is made, the injury is alike damage to Both. It is the same God, who hath given commandment concerning Princes, that they should not be touched by the hands of violence, Touch not mine Anointed; as they are Anointed, they are Mine, they are as my self; who hath likewise in the very next words given it in charge,
and the interests of Both these Are so interwoven together, that wherever the Breach is made, the injury is alike damage to Both. It is the same God, who hath given Commandment Concerning Princes, that they should not be touched by the hands of violence, Touch not mine Anointed; as they Are Anointed, they Are Mine, they Are as my self; who hath likewise in the very next words given it in charge,
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As therefore Aaron 's Divine Mouth must be opened for, not against Moses, he must not traduce, speak evil of him before the People; So Moses 's God-like power must be exercised,
As Therefore Aaron is Divine Mouth must be opened for, not against Moses, he must not traduce, speak evil of him before the People; So Moses is Godlike power must be exercised,
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In order to which Defence, that their persons may be Venerable whose office is so sacred, the maintenance of whom in honour is so great a security unto Majesty, to be sure Moses will be careful that Aaron and his sons have an inheritance allotted to them in the Promised Land; and that, not apart,
In order to which Defence, that their Persons may be Venerable whose office is so sacred, the maintenance of whom in honour is so great a security unto Majesty, to be sure Moses will be careful that Aaron and his Sons have an inheritance allotted to them in the Promised Land; and that, not apart,
This was Moses 's last Benediction upon the House of Levi not long before his death Deut. 33.11. Bless, Lord, his substance, and accept the work of his hands;
This was Moses is last Benediction upon the House of Levi not long before his death Deuteronomy 33.11. Bless, Lord, his substance, and accept the work of his hands;
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It is not to be imagined, that Moses will take less care of Aaron, and the Levites, than did Pharaoh of his Egyptian Priests, who in the days of famine had enough, their portion of meat assigned to them from Pharaoh 's Table;
It is not to be imagined, that Moses will take less care of Aaron, and the Levites, than did Pharaoh of his Egyptian Priests, who in the days of famine had enough, their portion of meat assigned to them from Pharaoh is Table;
In this sence also is Moses to be to Aaron in the stead of God, to secure unto him the Lord 's inheritance, since dreadful are like to be the effects of Sacriledge upon that Nation or People, amongst whom it is an iniquity,
In this sense also is Moses to be to Aaron in the stead of God, to secure unto him the Lord is inheritance, since dreadful Are like to be the effects of Sacrilege upon that nation or People, among whom it is an iniquity,
for He onely is as God, who doth preserve in the hollow of his hand the Churches portion from the violence of such, who pant after nothing but the Dust of the Earth, upon the Head of the Poor:
for He only is as God, who does preserve in the hollow of his hand the Churches portion from the violence of such, who pant After nothing but the Dust of the Earth, upon the Head of the Poor:
which may be an intimation to us, That this labour of love here required from one to the other must be reciprocal, the Ʋnion preserved inviolable, whatsoever personal provocations may unhappily intervene on either side.
which may be an intimation to us, That this labour of love Here required from one to the other must be reciprocal, the Ʋnion preserved inviolable, whatsoever personal provocations may unhappily intervene on either side.
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since we are assured that Moses was the most true hearted man in all the earth, faithfull in all the House of God; yet, should he refuse to be a God to Aaron, with-hold his protection from him;
since we Are assured that Moses was the most true hearted man in all the earth, faithful in all the House of God; yet, should he refuse to be a God to Aaron, withhold his protection from him;
and punish him for his personal miscarriage; nevertheless at the same time he is obliged to maintain and defend as Sacred the whole Order. Doth Aaron make a calf in the absence of Moses? hearken to the voice of an unruly people in their despite of Moses? As for this Moses, we wot not what is become of him;
and Punish him for his personal miscarriage; nevertheless At the same time he is obliged to maintain and defend as Sacred the Whole Order. Does Aaron make a calf in the absence of Moses? harken to the voice of an unruly people in their despite of Moses? As for this Moses, we wot not what is become of him;
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(though they knew him to be in the Mount with God;) and in the mean time, does Aaron make the people naked to their shame? upon this Msoes was not so well advised when he brake the two Tables, of both which he should have been the Keeper; and it was some aggravation of his Passion, in that he brake them at no other place but the Mount of God; notwithstanding this sore Provocation, he must be ready to defend Aaron against the Sedition of Corah, and the Rebellion of the Congregation of Abiram.
(though they knew him to be in the Mount with God;) and in the mean time, does Aaron make the people naked to their shame? upon this Msoes was not so well advised when he brake the two Tables, of both which he should have been the Keeper; and it was Some aggravation of his Passion, in that he brake them At no other place but the Mount of God; notwithstanding this soar Provocation, he must be ready to defend Aaron against the Sedition of Corah, and the Rebellion of the Congregation of Abiram.
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Aaron once and again unhappily miscarried, both in the business of the Golden Calf, and in the matter of Miriam; and, notwithstanding both these, the sin being justly reproved,
Aaron once and again unhappily miscarried, both in the business of the Golden Calf, and in the matter of Miriam; and, notwithstanding both these, the since being justly reproved,
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yet Moses must be cautious that he do not shut his Mouth; he is still the Ordinance of God, and therefore not to be infringed, the Order is to be secured setting aside all personal offences; the errour was no sooner acknowledged,
yet Moses must be cautious that he do not shut his Mouth; he is still the Ordinance of God, and Therefore not to be infringed, the Order is to be secured setting aside all personal offences; the error was no sooner acknowledged,
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he is yet to Aaron instead of God: Si non errassent, fecissent minus; upon a miscarriage humbly acknowledged, and the penalty obediently submitted to on the one hand;
he is yet to Aaron instead of God: Si non errassent, fecissent minus; upon a miscarriage humbly acknowledged, and the penalty obediently submitted to on the one hand;
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and that taken from the manner of expressing the Phrase in the Text, as it relates to the last words of the foregoing verse, the words are spoken by God himself as a Precept, and a Promise; — the Precept, He shall be;
and that taken from the manner of expressing the Phrase in the Text, as it relates to the last words of the foregoing verse, the words Are spoken by God himself as a Precept, and a Promise; — the Precept, He shall be;
and through the tender mercy of the Most Highest they shall none of them be removed, cap. 7.1. (to which I cannot too often recurr, it being the Parrallel to my Text) the Promise which is here made, is there endowed;
and through the tender mercy of the Most Highest they shall none of them be removed, cap. 7.1. (to which I cannot too often recur, it being the Parallel to my Text) the Promise which is Here made, is there endowed;
Nothing is in the Text promised, or there performed; or, (if it be more agreeable to the scope in both places,) nothing is commanded or required either in one,
Nothing is in the Text promised, or there performed; or, (if it be more agreeable to the scope in both places,) nothing is commanded or required either in one,
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That the Priest's mouth shall be opened in Righteousness, because his words are given forth from the King; The Mouth is but One and the same unto Both, because so is the Ordinance of God;
That the Priest's Mouth shall be opened in Righteousness, Because his words Are given forth from the King; The Mouth is but One and the same unto Both, Because so is the Ordinance of God;
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God will prosper the words of his Mouth to the One, the Work of his Hands to the Other, he will establish the Work and the Word to them Both in Righteousness.
God will prosper the words of his Mouth to the One, the Work of his Hands to the Other, he will establish the Work and the Word to them Both in Righteousness.
The Mouth: that may imply Eloquence, as we may gather from the want of it, verse 10. Lord, I am not Eloquent: — Being as God; that signifies Power and Dominion; — Te illi Praeficiam ut sis Princeps, & Judex, Fagius. & Magistratus ejus.
The Mouth: that may imply Eloquence, as we may gather from the want of it, verse 10. Lord, I am not Eloquent: — Being as God; that signifies Power and Dominion; — Te illi Praeficiam ut sis Princeps, & Judge, Fagius. & Magistratus His.
as his Judge, and an upright Magistrate, for whom thou must do Justice, be sure to do him right in the sight of that People, whose honour he is to bespeak for Thee:
as his Judge, and an upright Magistrate, for whom thou must do justice, be sure to do him right in the sighed of that People, whose honour he is to bespeak for Thee:
— Now, what is Eloquence without Authority to back it? it is not a Word with Power! — What is all Power and Dominion, without a Voice to proclaim the Majesty as most excellent? it is at the best but a Dumb-shew! Both these being upheld together as the Ordinance of God, no question that God will secure a Blessing unto that which is his own appointment:
— Now, what is Eloquence without authority to back it? it is not a Word with Power! — What is all Power and Dominion, without a Voice to proclaim the Majesty as most excellent? it is At the best but a Dumb-show! Both these being upheld together as the Ordinance of God, no question that God will secure a Blessing unto that which is his own appointment:
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He will be with the Priest, because his Mouth is no other than the Mouth of God; He will be with the Prince, because he hath made him to be as himself, instead of God; but still, his Presence with Both is the result of Ʋnion, because the God of Israel, which as a Common-Wealth, is to be in subjection unto Both, hath declared himself, that he is but One God. How can Moses be the Fear and the Dread of Pharaoh, unless he be the Love, the Choice and the Desire of Aaron? How can Aaron be (as he proved afterwards, cap. 10.7.) a Snare unto Pharaoh and his servants, at the opening of whose Mouth Egypt was to be destroyed, unless he hang upon the lips, the words which he speaks be a faithful and distinct Eccho to the Voice of Moses? without Aaron 's Mouth, the meekness of Moses will be soon despised; and without the Arm of Moses stretched out in defence, the Voice of Aaron will be but beating of,
He will be with the Priest, Because his Mouth is no other than the Mouth of God; He will be with the Prince, Because he hath made him to be as himself, instead of God; but still, his Presence with Both is the result of Ʋnion, Because the God of Israel, which as a commonwealth, is to be in subjection unto Both, hath declared himself, that he is but One God. How can Moses be the fear and the Dread of Pharaoh, unless he be the Love, the Choice and the Desire of Aaron? How can Aaron be (as he proved afterwards, cap. 10.7.) a Snare unto Pharaoh and his Servants, At the opening of whose Mouth Egypt was to be destroyed, unless he hang upon the lips, the words which he speaks be a faithful and distinct Echo to the Voice of Moses? without Aaron is Mouth, the meekness of Moses will be soon despised; and without the Arm of Moses stretched out in defence, the Voice of Aaron will be but beating of,
— Boanerges, a son of Thunder here below declares earthly Majesty to be also dreadful! But unless Moses put words into the mouth of Aaron, stands by him,
— Boanerges, a son of Thunder Here below declares earthly Majesty to be also dreadful! But unless Moses put words into the Mouth of Aaron, Stands by him,
and stands up to him while he speaks, stretches out his Rod, whilst he lifts up his Voice; the Mouth of Aaron without this, will be Vox & praeterea nihil; a Voice indeed,
and Stands up to him while he speaks, stretches out his Rod, while he lifts up his Voice; the Mouth of Aaron without this, will be Vox & praeterea nihil; a Voice indeed,
Anointed in a great measure for this very thing that they should be a Guard and a Protection to all Gods Holy Ones, since they are themselves not unfitly called Gods, being all of them children of the Most Highest?
Anointed in a great measure for this very thing that they should be a Guard and a Protection to all God's Holy Ones, since they Are themselves not unfitly called God's, being all of them children of the Most Highest?
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As the happiness is great to that People where this Ʋnion is most religiously observed, no other then as the result of the Divine Institution; so, sad is the misery, deplorable is the calamity both to King, Priest, and People upon the breach of it!
As the happiness is great to that People where this Ʋnion is most religiously observed, no other then as the result of the Divine Institution; so, sad is the misery, deplorable is the calamity both to King, Priest, and People upon the breach of it!
Would Moses and Aaron bring the people from Egypt through a wilderness into Canaan? This must be their March, Regular and solemn, Num. 2.3. compared with Num. 3.38.
Would Moses and Aaron bring the people from Egypt through a Wilderness into Canaan? This must be their March, Regular and solemn, Num. 2.3. compared with Num. 3.38.
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Judah, the Princely Tribe must set up his Standard Eastward; Moses and Aaron, Prince and Priest must keep the charge of the Sanctuary Eastward; (and hence not improbably the antient Ceremony of worshiping with their faces thither-ward;) Judah sets up his Standard for the Laity: Moses and Aaron, theirs for the Clergy; and yet the latter to go along with Judah the Prince, who was to protect them,
Judah, the Princely Tribe must Set up his Standard Eastward; Moses and Aaron, Prince and Priest must keep the charge of the Sanctuary Eastward; (and hence not improbably the ancient Ceremony of worshipping with their faces thitherward;) Judah sets up his Standard for the Laity: Moses and Aaron, theirs for the Clergy; and yet the latter to go along with Judah the Prince, who was to Pact them,
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And yet notwithstanding their Station and Procession thus fixed by the Almighty, do Moses and Aaron speak unadvisedly with their lips either one to another, one of another,
And yet notwithstanding their Station and Procession thus fixed by the Almighty, do Moses and Aaron speak unadvisedly with their lips either one to Another, one of Another,
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or one against another, at the waters of Massah and Meribah, places that bore their names from those strivings and contentions? the anger of the Lord is immediately kindled against them all;
or one against Another, At the waters of Massah and Meribah, places that boar their names from those strivings and contentions? the anger of the Lord is immediately kindled against them all;
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Moses and Aaron must onely see that Land of Promise into which they are never like to come; it shall be their punishment to behold, what they never shall injoy; in the view of,
Moses and Aaron must only see that Land of Promise into which they Are never like to come; it shall be their punishment to behold, what they never shall enjoy; in the view of,
but their foot shall not tread upon the goodly Mountain, nor Lebanon; and then as for the People, their Carcases must fall in th• wilderness, this is a froward Generation, it shall no• enter into the Rest of God!
but their foot shall not tread upon the goodly Mountain, nor Lebanon; and then as for the People, their Carcases must fallen in th• Wilderness, this is a froward Generation, it shall no• enter into the Rest of God!
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Doth the Civil Magistrate either needlessly contend with, or wilfully draw back the secular Arm from the Defence of the Ministry? and does he think thus to still the murmurings of the people? as the raging of the Sea,
Does the Civil Magistrate either needlessly contend with, or wilfully draw back the secular Arm from the Defence of the Ministry? and does he think thus to still the murmurings of the people? as the raging of the Sea,
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but is stedfastly bent on his Course, to deliver and execute the Message of his Master that sent him? — Again is the Spiritual Mouth, either silent in the behalf of,
but is steadfastly bent on his Course, to deliver and execute the Message of his Master that sent him? — Again is the Spiritual Mouth, either silent in the behalf of,
or clamourous and obstreperous against? doth it either not speak at all, as it should in the defence? or is it froward, malapert and peevish against the Secular Arm? do they, who should consult the stars of Heaven for direction in the voyage, either withhold their advice from,
or Clamorous and obstreperous against? does it either not speak At all, as it should in the defence? or is it froward, malapert and peevish against the Secular Arm? do they, who should consult the Stars of Heaven for direction in the voyage, either withhold their Advice from,
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because he invaded the Priesthood; (let our new Leviathan suggest what he pleases, that the Civil Magistrate may reserve the exercise of the Ministerial Function to himself) yea,
Because he invaded the Priesthood; (let our new Leviathan suggest what he Pleases, that the Civil Magistrate may reserve the exercise of the Ministerial Function to himself) yea,
and, he was not willing to ingage them, till he had made his supplication before the Lord, 1 Sam. 13.11, 15. But, God had commanded the entrary, he was not of himself to make a Vertue of that Necessity without an express permission;
and, he was not willing to engage them, till he had made his supplication before the Lord, 1 Sam. 13.11, 15. But, God had commanded the entrary, he was not of himself to make a Virtue of that Necessity without an express permission;
whereupon, God chose to himself a man after his own heart, one who (to avoid such future presumption) should be a Prophet as well as a Prince; and therefore the eating of the Shew-bread upon an extream necessity, was not in him so notorious a violation of Sacred, and Ecclesiastick Order.
whereupon, God chosen to himself a man After his own heart, one who (to avoid such future presumption) should be a Prophet as well as a Prince; and Therefore the eating of the Shewbread upon an extreme necessity, was not in him so notorious a violation of Sacred, and Ecclesiastic Order.
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he goes forth with the Prayers, and the Blessing of the Priests to battel, 1 Sam. 23.9. [ still I will urge a Testimony from Scripture, though it may be sadly observed, a new way of spinning out discourses, without any the least regard had to the Law and the Prophets: ] Bring me hither the Ephed, says David; that Ephod from behind which he took his Sword, and so it was consecrated for the Lord's battels;
he Goes forth with the Prayers, and the Blessing of the Priests to battle, 1 Sam. 23.9. [ still I will urge a Testimony from Scripture, though it may be sadly observed, a new Way of spinning out discourses, without any the least regard had to the Law and the prophets: ] Bring me hither the Ephed, Says David; that Ephod from behind which he took his Sword, and so it was consecrated for the Lord's battles;
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Upon this doth Doog that wicked Edomite, put forth his hand to fall upon the Priests of the Lord? kills them onely to take possession of their inheritance? and is Abiathar escaped unto David with the Ephod in his hand? there was a strange Providence in the escape,
Upon this does Doog that wicked Edomite, put forth his hand to fallen upon the Priests of the Lord? kills them only to take possession of their inheritance? and is Abiathar escaped unto David with the Ephod in his hand? there was a strange Providence in the escape,
and yet they, travelling together in, yea and persecuted through a wilderness, shall even there find a Sanctuary at the Mount of God; and in God's due time, which is the best for Both, these Two keeping still close together;
and yet they, traveling together in, yea and persecuted through a Wilderness, shall even there find a Sanctuary At the Mount of God; and in God's due time, which is the best for Both, these Two keeping still close together;
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the Consecrated Sword in the hand of the One, the l•nnen Ephod upon the breast of the Other; the Kingdom shall be established in the hand of the One; the Priesthood shall be confirmed to the house of the Other; these are the suremercies of David, and of the Son of David, to them Both. — But let not David in his prosperity forget the House of Abiathar which was afflicted with him in all his affliction;
the Consecrated Sword in the hand of the One, the l•nnen Ephod upon the breast of the Other; the Kingdom shall be established in the hand of the One; the Priesthood shall be confirmed to the house of the Other; these Are the suremercies of David, and of the Son of David, to them Both. — But let not David in his Prosperity forget the House of Abiathar which was afflicted with him in all his affliction;
let Both together live in that mutual Dependance in which God hath set them, carrying on the same design so advantagious to Both; keeping as sacred this Ʋnion, which I must still reinforce to be the Divine Institution, lest the last errour prove worse then the first;
let Both together live in that mutual Dependence in which God hath Set them, carrying on the same Design so advantageous to Both; keeping as sacred this Ʋnion, which I must still reinforce to be the Divine Institution, lest the last error prove Worse then the First;
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and again, some rebellious Sheba do blow the Trumpet, (God in his mercy prevent such doleful Alarms, that they never more be heard amongst us! To your Tents O Israel;
and again, Some rebellious Sheba do blow the Trumpet, (God in his mercy prevent such doleful Alarms, that they never more be herd among us! To your Tents Oh Israel;
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God remembers David and all his trouble; in that, this was his Oath unto the Lord; this was his Vow unto the mighty God of Jacob; that he would not come within the Tabernacle of his house,
God remembers David and all his trouble; in that, this was his Oath unto the Lord; this was his Voelli unto the mighty God of Jacob; that he would not come within the Tabernacle of his house,
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nor climb up unto his Bed; untill he found out a Place for the Lord; and, (with this most pathetick repetition of the words of his vow) an Habitation for the mighty God of Jacob.
nor climb up unto his Bed; until he found out a Place for the Lord; and, (with this most pathetic repetition of the words of his Voelli) an Habitation for the mighty God of Jacob.
The instance in the Text is the conclusion of the whole matter. v. 27. Aaron met Moses in the Mount of God, and kissed him: Oh happy interview! Moses and Aaron mutually embracing!
The instance in the Text is the conclusion of the Whole matter. v. 27. Aaron met Moses in the Mount of God, and kissed him: O happy interview! Moses and Aaron mutually embracing!
locus honestat; the very Place bespeaks both Love and Honour; it was at the Mount of God; and then the Ceremony denotes both Veneration and endearment; Osculum dignitatis; he kissed him as a Token of subjection to him,
locus honestat; the very Place bespeaks both Love and Honour; it was At the Mount of God; and then the Ceremony denotes both Veneration and endearment; Osculum dignitatis; he kissed him as a Token of subjection to him,
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an intimation at this first greeting, that his Mouth joyned unto those lips; quasi coalescebant in Ʋnum Os, was now become but One Mouth, with which he was resolved to proclaim Liberty to the Captives;
an intimation At this First greeting, that his Mouth joined unto those lips; quasi coalescebant in Ʋnum Os, was now become but One Mouth, with which he was resolved to proclaim Liberty to the Captives;
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This was Aaron 's promise unto Moses, and that, because of the Divine appointment, (the Brethren being doubly dear to each other both in the flesh and in the Lord,) that, he would be Moses 's Spokesman unto the People;
This was Aaron is promise unto Moses, and that, Because of the Divine appointment, (the Brothers being doubly dear to each other both in the Flesh and in the Lord,) that, he would be Moses is Spokesman unto the People;
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Moses, embracing him in his Arms, assures him from his very heart to the heart of his Brother, that they Two thus clasping together coalescebant in Ʋnum Hominem, became now but One Man; this being the Promise of Moses that he would never be unmindful of the Word of the Lord,
Moses, embracing him in his Arms, assures him from his very heart to the heart of his Brother, that they Two thus clasping together coalescebant in Ʋnum Hominem, became now but One Man; this being the Promise of Moses that he would never be unmindful of the Word of the Lord,
and that in the Administration of this worship, the Priesthood is to be secured from Contempt, to be had in honour for the works sake about which it doth converse:
and that in the Administration of this worship, the Priesthood is to be secured from Contempt, to be had in honour for the works sake about which it does converse:
but humbly beg we may, and heartily in all Duty and Submission invoke we must the Assistance of the Secular Arm, lest both our Message and our Persons be altogether despised!
but humbly beg we may, and heartily in all Duty and Submission invoke we must the Assistance of the Secular Arm, lest both our Message and our Persons be altogether despised!
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yea, and that notwithstanding so many popular Discourses every where made about the Reasonableness of Religion: hence it is that the Offerings of the Lord have been abhorred amongst us;
yea, and that notwithstanding so many popular Discourses every where made about the Reasonableness of Religion: hence it is that the Offerings of the Lord have been abhorred among us;
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what means else the bleating of the Oxen, of the Beasts of Bashan in our ears? the continued murmurings and gainsayings of Core? strange fire every where offered up,
what means Else the bleating of the Oxen, of the Beasts of Bashan in our ears? the continued murmurings and gainsayings of Core? strange fire every where offered up,
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and all this mischief from some of the sons of Levi, pretended ones at least, fomented by the dissentions of false Brethren, men that cannot be contented with their present station,
and all this mischief from Some of the Sons of Levi, pretended ones At least, fomented by the dissensions of false Brothers, men that cannot be contented with their present station,
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— Oh! may our new Laws (for which we bless God, and have more and more cause to honour and obey Authority;) may these be executed; and may our old Ones not quite antiquated, be seasonably re-inforced; and shall I humbly make one request, laying that,
— Oh! may our new Laws (for which we bless God, and have more and more cause to honour and obey authority;) may these be executed; and may our old Ones not quite antiquated, be seasonably reinforced; and shall I humbly make one request, laying that,
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Let not us the little children of the Prophets, in the very Schools of the Prophets, be exposed to the obstinate perverseness of ignorance and sedition. Aaron 's Mouth is opened for Moses to the People, to declare his Authority as from God to be Sacred and Inviolable; that he is not subject to Man,
Let not us the little children of the prophets, in the very Schools of the prophets, be exposed to the obstinate perverseness of ignorance and sedition. Aaron is Mouth is opened for Moses to the People, to declare his authority as from God to be Sacred and Inviolable; that he is not Subject to Man,
it is yet open for Moses at the Mercy-seat, before the holy Altar, that he may be filled with Grace, Wisdom and Ʋnderstanding in the execution of Justice, and the maintenance of Truth: And what may Aaron humbly expect in return from Moses? nay, what does the Lord God require of him,
it is yet open for Moses At the Mercy-seat, before the holy Altar, that he may be filled with Grace, Wisdom and Ʋnderstanding in the execution of justice, and the maintenance of Truth: And what may Aaron humbly expect in return from Moses? nay, what does the Lord God require of him,
but that Moses should be as God, to secure unto God his Oblation, the Morning and the Evening Sacrifice never to cease? — And is not all this for the Lord's sake? for the Lord who hath preserved the Rod of Moses in strength and honour; who hath confirmed his Blessing upon Aaron, in that his Rod also hath budded, and bloomed Blossoms, and brought forth Almonds: the fruits of Joy and Peace: God hath,
but that Moses should be as God, to secure unto God his Oblation, the Morning and the Evening Sacrifice never to cease? — And is not all this for the Lord's sake? for the Lord who hath preserved the Rod of Moses in strength and honour; who hath confirmed his Blessing upon Aaron, in that his Rod also hath budded, and bloomed Blossoms, and brought forth Almonds: the fruits of Joy and Peace: God hath,
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as we do every day thankfully Commemorate it, made the Horn of David, though once cut down, to flourish and sprout forth again; he hath ordained a Lamp and a Light for his Anointed, a Lamp from out of the Sanctuary to guide him in the ways of Peace and Truth: that so he dash not his foot against any stone of stumbling which Schism and Rebellion may lay in his way;
as we do every day thankfully Commemorate it, made the Horn of David, though once Cut down, to flourish and sprout forth again; he hath ordained a Lamp and a Light for his Anointed, a Lamp from out of the Sanctuary to guide him in the ways of Peace and Truth: that so he dash not his foot against any stone of stumbling which Schism and Rebellion may lay in his Way;
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he hath restored Majesty, the Excellency of Majesty to his Prince; He hath renewed Beauty, the Beauties of Holiness to his Priests; and we hope and pray, that he hath given,
he hath restored Majesty, the Excellency of Majesty to his Prince; He hath renewed Beauty, the Beauty's of Holiness to his Priests; and we hope and pray, that he hath given,
and will continue security, the Certainty of Defence unto Both: Oh that the people therefore would in the fear of God, Honour the King, and Reverence his Priests! that so there may be a further lengthning of our tranquillity,
and will continue security, the Certainty of Defence unto Both: O that the people Therefore would in the Fear of God, Honour the King, and reverence his Priests! that so there may be a further lengthening of our tranquillity,
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and at that Administration which doth dispence the Gospel of everlasting Peace? How can we thus expect to be at peace amongst our selves? May then the Throne be established in Righteousness,
and At that Administration which does dispense the Gospel of everlasting Peace? How can we thus expect to be At peace among our selves? May then the Throne be established in Righteousness,
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even upon the Mount of God; and may the Mount of God be guarded by the glorious and sure defence of Angels, because of the Throne of him who is as God which is upon it;
even upon the Mount of God; and may the Mount of God be guarded by the glorious and sure defence of Angels, Because of the Throne of him who is as God which is upon it;
* nec Portae Gehennae nec Genevae, (as once by a happy mistake out of the vulgar that Text was read) neither the Gates of Hell, nor the Dark close designs of Schism and Sedition shall ever be able to prevail against them.
* nec Portae Gehenna nec Geneva, (as once by a happy mistake out of the Vulgar that Text was read) neither the Gates of Hell, nor the Dark close designs of Schism and Sedition shall ever be able to prevail against them.
— * In Gebennico lacu, (Mendum Typographi esi) in Gehennico lacu; Namque à Gehenna quid Gebenna dissidet? Pia Hilaria Angel. Gaz. impres. Lond. pag. 68. I conclude all, with those Pathetical Petitions which our holy Church hath put into our Mouths; (for better I cannot use) and God accept them from the bottom of all our hearts; O Lord Save the King;
— * In Gebennico lacu, (Mendum Typographi esi) in Gehennico lacu; Namque à Gehenna quid gehenna dissidet? Pia Hilaria Angel. Gaze impres. Lond. page. 68. I conclude all, with those Pathetical Petitions which our holy Church hath put into our Mouths; (for better I cannot use) and God accept them from the bottom of all our hearts; Oh Lord Save the King;
Endue thy Ministers, whether of Justice in the State or Holiness in the Church, with Righteousness; And so shalt thou make thy chosen people joyful. Da pacem in diebus nostris;
Endue thy Ministers, whither of justice in the State or Holiness in the Church, with Righteousness; And so shalt thou make thy chosen people joyful. Dam pacem in diebus nostris;
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To this onely wise God who is alone able to make us understand our own happiness, by keeping us in the strict and solemn observance of Ʋniformity, at Ʋnity amongst our selves;
To this only wise God who is alone able to make us understand our own happiness, by keeping us in the strict and solemn observance of Ʋniformity, At Ʋnity among our selves;
that so to Prince, Priests and People there may be but One heart and One mind in the Fear of him, in Love and Duty to one another, To the Author of our Peace,
that so to Prince, Priests and People there may be but One heart and One mind in the fear of him, in Love and Duty to one Another, To the Author of our Peace,
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OF St. Bartholomew, the Apostle at this •ime to be commemorated, we read but little in holy Scripture, only his name three or four times mentioned, to wit, that he was numbered with the twelve Apostles, and so ordained by Christ himself to preach the Gospel of the Kingdom,
OF Saint Bartholomew, the Apostle At this •ime to be commemorated, we read but little in holy Scripture, only his name three or four times mentioned, to wit, that he was numbered with the twelve Apostles, and so ordained by christ himself to preach the Gospel of the Kingdom,
so he an Apostle, (Filius aquae ductus, sive aquae suspensae) taken up, and drawn out of the waters, into which being cast, the stream retired and gave back, nec potuit extingui, quin amnem repressit, (as the Historian Lucius Florus writes of Romulus; ) he could not be drowned,
so he an Apostle, (Filius Water ductus, sive Water suspensae) taken up, and drawn out of the waters, into which being cast, the stream retired and gave back, nec Potuit extingui, quin amnem repressit, (as the Historian Lucius Florus writes of Romulus;) he could not be drowned,
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nec adiri usque ad justi cursum poterat amnis, neither at this time could the flowing stream reach unto its wonted height? Also, what might be said of his success in his Ministery; where? and, unto whom he preached the Gospel? quae regio in terris? For what nation under heaven, was he reserved to be from heaven the Blessed of the Lord? even amongst Indians and Armenians, those that sate in darkness and the shadow of death,
nec adiri usque ad Justi Cursum poterat amnis, neither At this time could the flowing stream reach unto its wonted height? Also, what might be said of his success in his Ministry; where? and, unto whom he preached the Gospel? Quae Regio in terris? For what Nation under heaven, was he reserved to be from heaven the Blessed of the Lord? even among Indians and Armenians, those that sat in darkness and the shadow of death,
and last of all, how he seal'd the Doctrine which he deliver'd with his Blood? his skin flay'd off, and so he was exposed like his Master, a man of sorrows; neither was he in his death unlike unto him, being nailed to a cross, he committed himself and his cause to God that judgeth righteously:
and last of all, how he sealed the Doctrine which he Delivered with his Blood? his skin flayed off, and so he was exposed like his Master, a man of sorrows; neither was he in his death unlike unto him, being nailed to a cross, he committed himself and his cause to God that Judgeth righteously:
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how true? fides penes sit Authores, let those who have a more easy faith believe, whose main business it is to gain credit to such things, of which they are not themselves overmuch perswaded.
how true? fides penes fit Authores, let those who have a more easy faith believe, whose main business it is to gain credit to such things, of which they Are not themselves overmuch persuaded.
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Our Church therefore, having little or no regard to all these, has rather chose to celebrate this Apostle, as one of the Twelve, without any particular specifications concerning him, save only, that he was Brother and Companion with the rest in Tribulation, and in the Kingdom and Patience of our Lord Jesus Christ:
Our Church Therefore, having little or no regard to all these, has rather chosen to celebrate this Apostle, as one of the Twelve, without any particular specifications Concerning him, save only, that he was Brother and Companion with the rest in Tribulation, and in the Kingdom and Patience of our Lord jesus christ:
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Accordingly the Gospel for the Day, St. Luk. 22.24, is our Saviours Determination of that perplexing Question, which so much troubled the Disciples at first among themselves,
Accordingly the Gospel for the Day, Saint Luk. 22.24, is our Saviors Determination of that perplexing Question, which so much troubled the Disciples At First among themselves,
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and has since been no small cause of Division in the Christian Church, Which of them should be the Greatest? not St. Bartholomew himself, should we grant him right Noble by his Birth,
and has since been no small cause of Division in the Christian Church, Which of them should be the Greatest? not Saint Bartholomew himself, should we grant him right Noble by his Birth,
yet he must not pretend here to a Priority; therefore in the Gospel, the words run thus, The Kings of the Gentiles exercise Lordship, and they that exercise authority are called Patrons and Benefactors;
yet he must not pretend Here to a Priority; Therefore in the Gospel, the words run thus, The Kings of the Gentiles exercise Lordship, and they that exercise Authority Are called Patrons and Benefactors;
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The Apostles agreeing together amongst themselves, the Gospel of Jesus did run and was glorified, their Unity was causal of respect from those who were without;
The Apostles agreeing together among themselves, the Gospel of jesus did run and was glorified, their Unity was causal of respect from those who were without;
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in, or about the Temple, in Solomons Porch; and as an ancient Gloss upon the Text, fuerunt simul sapientes, in domo sapientis, The wisdom of God was here justified, by the children of Wisdom,
in, or about the Temple, in Solomons Porch; and as an ancient Gloss upon the Text, fuerunt simul Wise, in domo sapientis, The Wisdom of God was Here justified, by the children of Wisdom,
and that in no other place then in an House of Wisdom whilst NONLATINALPHABET of the rest, whither they were Friends or enemies, seeing and observing their Unity (ecce ut seinvicem deligant;) they could not but keep their distance no man durst to joyn himself to them;
and that in no other place then in an House of Wisdom while of the rest, whither they were Friends or enemies, seeing and observing their Unity (ecce ut seinvicem deligant;) they could not but keep their distance no man durst to join himself to them;
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Well therefore has our Church, in her Divine Service, furnished us at this time with a Prayer for the continuance of that Ʋnity and Ʋniformity, which beares its later date from this Festival; (to wit) that it would please Almighty God, to grant unto his Church to love that Word which this Apostle, in the Communion of the rest, believed; that both, those who Minister, may preach, and the people may receive the same in the fear of God in the love of those truths and of one another, through Jesus Christ our Lord; Amen.
Well Therefore has our Church, in her Divine Service, furnished us At this time with a Prayer for the Continuance of that Ʋnity and Ʋniformity, which bears its later date from this Festival; (to wit) that it would please Almighty God, to grant unto his Church to love that Word which this Apostle, in the Communion of the rest, believed; that both, those who Minister, may preach, and the people may receive the same in the Fear of God in the love of those truths and of one Another, through jesus christ our Lord; Amen.
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The words of the Text, (having thus given you an account of our Churches choice in the selection of them for the Epistle at this time, which I could not well omit, partly out of a respect to the Festival,
The words of the Text, (having thus given you an account of our Churches choice in the selection of them for the Epistle At this time, which I could not well omit, partly out of a respect to the Festival,
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even all the year long, because of these days of error, schism and sedition in which we live;) are in themselves a Parenthesis, and so an Historicall observation, made in the midst of a continued Narration;
even all the year long, Because of these days of error, Schism and sedition in which we live;) Are in themselves a Parenthesis, and so an Historical observation, made in the midst of a continued Narration;
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A Descant made, of what effect the judgment of God had upon the sin of sacriledge in the verses before; (to wit) what influence the punishment of this sin, in the sudden death of Ananias and Sapphira, had upon the Church? as also, what was the effect, of Gods Providence in the verses following? how that God was with his Apostles, to deliver them from the expectation of those who sought their lives;
A Descant made, of what Effect the judgement of God had upon the since of sacrilege in the Verses before; (to wit) what influence the punishment of this since, in the sudden death of Ananias and Sapphira, had upon the Church? as also, what was the Effect, of God's Providence in the Verses following? how that God was with his Apostles, to deliver them from the expectation of those who sought their lives;
so, that this seems to be the Historical, though Parenthetical observation of St. Luke writing the whole story, That, the Apostles and new convert Disciples being altogether with one accord in Solomons Porch, of the rest durst no man joyn himself to them; but the People magnified them;
so, that this seems to be the Historical, though Parenthetical observation of Saint Luke writing the Whole story, That, the Apostles and new convert Disciples being altogether with one accord in Solomons Porch, of the rest durst no man join himself to them; but the People magnified them;
Observe with me in the whole Parenthesis, as the limits to what may be Discoused from it these four things. 1. A Holy Convention; They were all with one accord in Solomon's Porch. 2. A Due Distance observed in that Convention;
Observe with me in the Whole Parenthesis, as the Limits to what may be Discoursed from it these four things. 1. A Holy Convention; They were all with one accord in Solomon's Porch. 2. A Due Distance observed in that Convention;
NONLATINALPHABET in Solomon's Porch. 3. Their Behaviour at their meeting; NONLATINALPHABET together with one accord. These Three, the Subject of the first Discourse. 1. The Persons convening;
in Solomon's Porch. 3. Their Behaviour At their meeting; together with one accord. These Three, the Subject of the First Discourse. 1. The Persons convening;
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NONLATINALPHABET all of them: Whether with the Apostles, the new Convert Disciples; or the multitudes called together, at the noise of the wonders that were wrought;
all of them: Whither with the Apostles, the new Convert Disciples; or the Multitudes called together, At the noise of the wonders that were wrought;
or it may be amongst so many, some out of curiosity, to pry and observe; and others, out of evil will, to seek and occasion against them, that so they might deliver up these Apostles to the Rulers; — Thus might these multitudes at this time have been divided.
or it may be among so many, Some out of curiosity, to pry and observe; and Others, out of evil will, to seek and occasion against them, that so they might deliver up these Apostles to the Rulers; — Thus might these Multitudes At this time have been divided.
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The judgment of God upon Ananias and Sapphira might have been imputed as murder to these Apostles; might not the people of the Jews here have cryed out,
The judgement of God upon Ananias and Sapphira might have been imputed as murder to these Apostles; might not the people of the jews Here have cried out,
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neither were they visited after the visitation of all men; Numb. 16.41. and all the Congregation murmured, saying, Ye have killed the People of the Lord? Why might it not have been so with this mixt Assembly? However the Apostles could expect no other then what did afterward really happen. 17. That, the High Priest, and those that were with him should he filled with indignation;
neither were they visited After the Visitation of all men; Numb. 16.41. and all the Congregation murmured, saying, You have killed the People of the Lord? Why might it not have been so with this mixed Assembly? However the Apostles could expect no other then what did afterwards really happen. 17. That, the High Priest, and those that were with him should he filled with Indignation;
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Why should they therefore thus expose themselves to danger amidst the multitudes? The answer to all is, That they knew Jesus on whom they believed, and whom they preached;
Why should they Therefore thus expose themselves to danger amid the Multitudes? The answer to all is, That they knew jesus on whom they believed, and whom they preached;
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since the word of Salvation is come amongst them in the plainess of its Demonstration, they will by no means submit the obedience of their faith to those Truths which in a Visible outward Oeconomy they cannot but profess,
since the word of Salvation is come among them in the plainness of its Demonstration, they will by no means submit the Obedience of their faith to those Truths which in a Visible outward Oeconomy they cannot but profess,
and after all these there are another sort who lie at the catch like the Pharisees and the Herodians, St. Luke 11.54. Seeking something out of our Saviours Mouth to accuse or mis report him;
and After all these there Are Another sort who lie At the catch like the Pharisees and the Herodians, Saint Lycia 11.54. Seeking something out of our Saviors Mouth to accuse or miss report him;
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and that they might be the better known, frequenting those places where the greatest gathering of the people is like to be, that so the word preached may have the more universal influence;
and that they might be the better known, frequenting those places where the greatest gathering of the people is like to be, that so the word preached may have the more universal influence;
because it was a part of the Temple; see where they are assembled, an intimation both of their Fortitude and Devotion; even there, where the thickest of the thronged multitudes were wont to gather, with these we find the Apostles and the Convert Disciples at this Holy Convention, NONLATINALPHABET in Solomon's Porch; which is the
Because it was a part of the Temple; see where they Are assembled, an intimation both of their Fortitude and Devotion; even there, where the thickest of the thronged Multitudes were wont to gather, with these we find the Apostles and the Convert Disciples At this Holy Convention, in Solomon's Porch; which is the
those that have opportunity and ability may consult Jos. Antiqu. lib. 7. cap. 2. lib. 8. cap. 11. lib. 20. cap. 8. Where we have the description of it at large in all its Dimensions, from which we conclude it capacious enough to receive so great an Assembly as we suppose at this time to have been there:
those that have opportunity and ability may consult Jos. Antique lib. 7. cap. 2. lib. 8. cap. 11. lib. 20. cap. 8. Where we have the description of it At large in all its Dimensions, from which we conclude it capacious enough to receive so great an Assembly as we suppose At this time to have been there:
that it was part of the Temple is evident enough to us all from our Saviours presence in it, St. John. 10.23. Whilst he was celebrating the Feast of Dedication (which, by the way, was an Apocryphal Feast, instituted 1 Mac. 4.59. and our Saviour honoured such a Solemnity with his company ) Jesus walked in the Temple, in Solomons Porch;
that it was part of the Temple is evident enough to us all from our Saviors presence in it, Saint John. 10.23. While he was celebrating the Feast of Dedication (which, by the Way, was an Apocryphal Feast, instituted 1 Mac. 4.59. and our Saviour honoured such a Solemnity with his company) jesus walked in the Temple, in Solomons Porch;
which was also a place of publique worship, 2 Cron. 8.12. Solomon offered burnt offerings unto the Lord, on the Altar of the Lord which he had built before the Porch:
which was also a place of public worship, 2 Cron. 8.12. Solomon offered burned offerings unto the Lord, on the Altar of the Lord which he had built before the Porch:
" That our Lord and Blessed Saviour; and from his example and precept the Apostles with the Primitive Christians did not usually assemble for the Worship and Service of God in private Houses, or in solitary places, if so be that any, the outmost part of the Temple was allowed them to meet in.
" That our Lord and Blessed Saviour; and from his Exampl and precept the Apostles with the Primitive Christians did not usually assemble for the Worship and Service of God in private Houses, or in solitary places, if so be that any, the outmost part of the Temple was allowed them to meet in.
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— Whilst a Child, he was the Holy Child Jesus; early after his Birth, so soon as the days of Purification according to Law were accomplished presented in,
— While a Child, he was the Holy Child jesus; early After his Birth, so soon as the days of Purification according to Law were accomplished presented in,
but in the House of God; and there, about his Fathers business? even in the midst of the Doctors, hearing them, and asking them questions! — in the midst of the Doctors, and hearing them; as if, the Blessed Child would have been catechised by them,
but in the House of God; and there, about his Father's business? even in the midst of the Doctors, hearing them, and asking them questions! — in the midst of the Doctors, and hearing them; as if, the Blessed Child would have been catechised by them,
this was his humility: and yet, asking them questions, and so putting them to silence; this was his authority, whilst all that heard him were astonished at his understanding and his answers; — This was the first onset of our Saviour in his Prophetick office,
this was his humility: and yet, asking them questions, and so putting them to silence; this was his Authority, while all that herd him were astonished At his understanding and his answers; — This was the First onset of our Saviour in his Prophetic office,
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True indeed, afterward in the Course of his life he consecrated every place by his presence, and therefore wherever he found the Multitudes, still he taught them;
True indeed, afterwards in the Course of his life he consecrated every place by his presence, and Therefore wherever he found the Multitudes, still he taught them;
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he came to Nazareth where he had been brought up, and as his Custom was, he went into the Synagogue on the Sabbath-day; nay, he gave diligent attention to,
he Come to Nazareth where he had been brought up, and as his Custom was, he went into the Synagogue on the Sabbath-day; nay, he gave diligent attention to,
and delivering the Book to the Minister, he expounded to them the Lesson that was then read, in the course of the Jewish Service as I may so say, the Gospel for the day, (for it was out of the Evangelical Prophet Esaias ) 21. This day is this Scripture fulfilled in your ears;
and delivering the Book to the Minister, he expounded to them the lesson that was then read, in the course of the Jewish Service as I may so say, the Gospel for the day, (for it was out of the Evangelical Prophet Isaiah) 21. This day is this Scripture fulfilled in your ears;
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twice he whip'd the Buyers and Sellers out of the Temple, and overthrew the Tables of the Monychangers, that being a place to receive sinners, not Publicans; nay, St. Mar. 11.16.
twice he whipped the Buyers and Sellers out of the Temple, and overthrew the Tables of the Moneychangers, that being a place to receive Sinners, not Publicans; nay, Saint Mar. 11.16.
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He would not suffer that any man should carry any Vessel through the Temple, even the Outmost part of it, supposed to be the same in the Text, Solomon's Porch, and the reason of all assigned is this,
He would not suffer that any man should carry any Vessel through the Temple, even the Outmost part of it, supposed to be the same in the Text, Solomon's Porch, and the reason of all assigned is this,
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because the House of God is to be a House of Prayer, and that not only to the people of the Jews, but likewise unto all Nations; why then should that House,
Because the House of God is to be a House of Prayer, and that not only to the people of the jews, but likewise unto all nations; why then should that House,
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Secondly, By the way, I cannot but observe, let this Atheistical age think what they will of a Liberty that they may take of alienating and prophaning consecrated places (even the Ground may be Holy, it was the good will of God in the Bush that pronounced it so) surely, That sin cannot but be exceeding sinful, which the Judge of all the earth,
Secondly, By the Way, I cannot but observe, let this Atheistical age think what they will of a Liberty that they may take of alienating and profaning consecrated places (even the Ground may be Holy, it was the good will of God in the Bush that pronounced it so) surely, That since cannot but be exceeding sinful, which the Judge of all the earth,
that he went always up to Jerusalem according to the custome of the East, and in the midst of such a solemnity did he choose to be offered up a Sacrifice for the Sins of the world;
that he went always up to Jerusalem according to the custom of the East, and in the midst of such a solemnity did he choose to be offered up a Sacrifice for the Sins of the world;
and though once indeed he was tardy, and the Pharisees muttered amongst themselves; what? will he not come up unto the Feast? St. Joh. 11.56. yet, his presence immediately silenced all those Jealousies, telling them and all the world, that his Principle was Conformity; nay, to the last thus he witnessed to the High Priest (whom in this he seemed to own as his Visitor ) a good confession, St. Joh. 18.20. when he could plead in the same words both his Piety and his Innocence — I speak openly to the world;
and though once indeed he was tardy, and the Pharisees muttered among themselves; what? will he not come up unto the Feast? Saint John 11.56. yet, his presence immediately silenced all those Jealousies, telling them and all the world, that his Principle was Conformity; nay, to the last thus he witnessed to the High Priest (whom in this he seemed to own as his Visitor) a good Confessi, Saint John 18.20. when he could plead in the same words both his Piety and his Innocence — I speak openly to the world;
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From our Saviour's Practice, we proceed to consider what was his Precept; and that was this, St. Mat. 23.2, 3. The Scribes and Pharisees sit in Moses's seat;
From our Saviour's Practice, we proceed to Consider what was his Precept; and that was this, Saint Mathew 23.2, 3. The Scribes and Pharisees fit in Moses's seat;
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Nay, however the circumstances of his life might occasion him once or twice to teach those that followed him in solatary places (onely because they followed, not that he called them after him,
Nay, however the Circumstances of his life might occasion him once or twice to teach those that followed him in solitary places (only Because they followed, not that he called them After him,
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and therefore he taught them many things; he did not design to lead them astray from their proper Pastors;) I say notwithstanding this, not long before his death our Saviour forewarns his Disciples,
and Therefore he taught them many things; he did not Design to led them astray from their proper Pastors;) I say notwithstanding this, not long before his death our Saviour forewarns his Disciples,
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and in them, all us, of false Christs, and false Prophets that should arise to deceive them St. Mat. 24.24, 25. Behold I have told you before, how careful he is,
and in them, all us, of false Christ, and false prophets that should arise to deceive them Saint Mathew 24.24, 25. Behold I have told you before, how careful he is,
but not to bring us into Canaan, all their Promised Land is a dismal Wilderness, and in it nothing but fiery Serpents, a Generation of Vipers to destroy us!
but not to bring us into Canaan, all their Promised Land is a dismal Wilderness, and in it nothing but fiery Serpents, a Generation of Vipers to destroy us!
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surely then not amidst the private Junctoet and Caballs of the Rebellious and Disobedient; though he was crucified betwixt two, yet, the benefits of his death are not to be dispensed in a Den of Theives: Oh Then!
surely then not amid the private Junctoet and Cabals of the Rebellious and Disobedient; though he was Crucified betwixt two, yet, the benefits of his death Are not to be dispensed in a Den of Thieves: O Then!
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after the Resurrection they remembred his Solemn entrance into the Temple, and how it had been written of him, that the zeal of Gods House should devour him, they therefore from his example rejoice to appear with multitudes in the House of God, They were altogether with one accord in Solomon 's Porch:
After the Resurrection they remembered his Solemn Entrance into the Temple, and how it had been written of him, that the zeal of God's House should devour him, they Therefore from his Exampl rejoice to appear with Multitudes in the House of God, They were altogether with one accord in Solomon is Porch:
And so from our Saviour 's, we descend to the Practice of the Apostles, and of the Primitive Christians, how that they also did not usually assemble for the Worship and service of God in private houses or in solitary places, so long as any,
And so from our Saviour is, we descend to the Practice of the Apostles, and of the Primitive Christians, how that they also did not usually assemble for the Worship and service of God in private houses or in solitary places, so long as any,
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but the outmost part of the Temple was allowed them to meet in. True indeed, Act. 2.46. we find the Disciples breaking their bread from House to House; but then, the Bread which was broken, was broken in no other publique place besides;
but the outmost part of the Temple was allowed them to meet in. True indeed, Act. 2.46. we find the Disciples breaking their bred from House to House; but then, the Bred which was broken, was broken in no other public place beside;
but then it was, The Church in that House, whilst he was Paul the Prisoner of Jesus Christ, begetting Sons unto the Christian Faith in his bonds: But, notwithstanding this, consult we the whole story of the Apostolical progress in the first plantation of the Gospel,
but then it was, The Church in that House, while he was Paul the Prisoner of jesus christ, begetting Sons unto the Christian Faith in his bonds: But, notwithstanding this, consult we the Whole story of the Apostolical progress in the First plantation of the Gospel,
and it is most apparently evident that the Apostles and Apostolick Men from the very beginning avoided all occasions of Conventicling; either some private houses of publick spirited Christians, (and those supposed to be purchased with the money that was laid at the Apostles feet ) were set apart for solemn worship, in which they had their NONLATINALPHABET Chambers for Holy Offices, and those publickly known that so all might frequent them;
and it is most apparently evident that the Apostles and Apostolic Men from the very beginning avoided all occasions of Conventicling; either Some private houses of public spirited Christians, (and those supposed to be purchased with the money that was laid At the Apostles feet) were Set apart for solemn worship, in which they had their Chambers for Holy Offices, and those publicly known that so all might frequent them;
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or rather, wheresoever they had occasion to converse still they betook themselves to the place, of publick Worship, whether they lived amongst Jews or Greeks.
or rather, wheresoever they had occasion to converse still they betook themselves to the place, of public Worship, whither they lived among jews or Greeks.
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Proferantur Tabulae; Let the Books be opened, and may the Separatists of our age see, and be ashamed. Act. 3.1. Peter and John went up together into the Temple at the hour of prayer, being the ninth hour:
Proferantur Tabulae; Let the Books be opened, and may the Separatists of our age see, and be ashamed. Act. 3.1. Peter and John went up together into the Temple At the hour of prayer, being the ninth hour:
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but they went up to the Temple the rather at the ninth hour, to the House of Prayer, at no other time then at the hour of Prayer; and we find St. Paul with his company in another place countenancing the Solemnities of the Jewish Synagogue with their presence, Act. 13.15. After the reading the Law and the Prophets (which was part of the Jewish service, Moses was read in the Synogogue every Sabbath day, and that from of old time, Act. 15.21.) in due time and place according as the Ruler of the Synagogue did appoint, he that had a Word of Exhortation to the people, was commanded to say on. But, we return again to St. Peter, and those that were with him, Act. 3.11. Where we find them instructing and teaching the people in Solomon 's Porch, the same Place where in the Text we find the Apostles gathered together with the whole Company of Believers;
but they went up to the Temple the rather At the ninth hour, to the House of Prayer, At no other time then At the hour of Prayer; and we find Saint Paul with his company in Another place countenancing the Solemnities of the Jewish Synagogue with their presence, Act. 13.15. After the reading the Law and the prophets (which was part of the Jewish service, Moses was read in the Synagogue every Sabbath day, and that from of old time, Act. 15.21.) in due time and place according as the Ruler of the Synagogue did appoint, he that had a Word of Exhortation to the people, was commanded to say on. But, we return again to Saint Peter, and those that were with him, Act. 3.11. Where we find them instructing and teaching the people in Solomon is Porch, the same Place where in the Text we find the Apostles gathered together with the Whole Company of Believers;
[ They were all with one accord in Solomon 's Porch ] " This is said, to shew that none among them was Schismatical, to forsake their publique Assemblies,
[ They were all with one accord in Solomon is Porch ] " This is said, to show that none among them was Schismatical, to forsake their public Assemblies,
This Paraphrase is none of mine, it is the Annotations of the later Assembly that sate at Westminster upon my Text, some of whom are at this day alive,
This paraphrase is none of mine, it is the Annotations of the later Assembly that sat At Westminster upon my Text, Some of whom Are At this day alive,
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and promote an open Schisme in their Mother Church by leading aside the simple and the ignorant into houses, notwithstanding this their own beloved Annotation to the contrary, little thinking that ever it would be brought forth in judgment against them;
and promote an open Schism in their Mother Church by leading aside the simple and the ignorant into houses, notwithstanding this their own Beloved Annotation to the contrary, little thinking that ever it would be brought forth in judgement against them;
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stat contra, dicitque tua pagina, we have it here under their own hands to shew, that whilst they ruled, a Conventicle was schismatical; their Annotation upon Act. 5.12.
stat contra, dicitque tua pagina, we have it Here under their own hands to show, that while they ruled, a Conventicle was Schismatical; their Annotation upon Act. 5.12.
in plain English running thus, " They were all with one accord ] This he saith to shew that none among them was schismatical, to forsake their publick assemblies,
in plain English running thus, " They were all with one accord ] This he Says to show that none among them was Schismatical, to forsake their public assemblies,
Yea, and to the same purpose their infallible Doctor, Mr. Calvin upon this very Text, whose words are these, [ " in Porticu Solomonis. ] Significat certis horis convenire solitos, non modo precum & doctrinae causa, sed ut alios lucrifacerent Domino;
Yea, and to the same purpose their infallible Doctor, Mr. calvin upon this very Text, whose words Are these, [ " in Porticu Solomonis. ] Significat Certis horis Convenire solitos, non modo precum & Doctrine causa, sed ut Alioth lucrifacerent Domino;
nam si quisque sibi privatim Doctor esse velit, ac Seorsim precari, nulli autem sint publici coetus, quamlibet praeclare instituta fuerit Ecclesia, collabi & mox pessum ire necesse est:
nam si Quisque sibi Privately Doctor esse velit, ac Seorsim precari, None autem sint publici Coetus, quamlibet praeclare Instituta fuerit Ecclesia, collabi & mox pessum ire Necessary est:
every one kept quietly to his own business at home, but in such places as these were their publique meetings, or else the Church could never have continued long in one Body;
every one kept quietly to his own business At home, but in such places as these were their public meetings, or Else the Church could never have continued long in one Body;
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for should every one undertake to be a Teacher to himself, and pray separate from the whole community, however gloriously at first a Church may be instituted, it is impossible,
for should every one undertake to be a Teacher to himself, and pray separate from the Whole community, however gloriously At First a Church may be instituted, it is impossible,
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— Nay, further yet, says the same Mr. Calvin (from whom I conceive, our Assembly Annotators, borrowed the forecited Paraphrase,) " Dicit fuisse Ʋnanimes; ut sciamus sponte omnes coaluisse in eum ordinen, neminem fuisse refractarium, qui publico coetu neglecto, intra privatos parietes se tenerent;
— Nay, further yet, Says the same Mr. calvin (from whom I conceive, our Assembly Annotators, borrowed the forecited paraphrase,) " Dicit Fuisse Ʋnanimes; ut sciamus sponte omnes coaluisse in Eum ordinen, neminem Fuisse refractarium, qui Publico coetu neglecto, intra privatos parietes se tenerent;
that is, they were with one accord, to shew that they did all of them willingly embrace that order, that none amongst them was refractory by neglecting the publick Assembly, to betake themselves to private houses;
that is, they were with one accord, to show that they did all of them willingly embrace that order, that none among them was refractory by neglecting the public Assembly, to betake themselves to private houses;
neither was this their so doing, an argument onely of their modesty and meekness, but also of their courage and constancy; their so meeting together being the more commendable, in that hence they were exposed to the greater danger.
neither was this their so doing, an argument only of their modesty and meekness, but also of their courage and constancy; their so meeting together being the more commendable, in that hence they were exposed to the greater danger.
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Thus we see at once, not onely the Practise of the Apostles and the Primitive Christians as to publick Worship in publick places, but also the judgment of such, who (as we have been told) were our first and our best Reformers;
Thus we see At once, not only the practice of the Apostles and the Primitive Christians as to public Worship in public places, but also the judgement of such, who (as we have been told) were our First and our best Reformers;
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Thus St. Paul; that great Apostle, who laboured in the word and Doctrine more then all the rest, being converted to the Faith, Act. 9.20. Straightway he preached Christ in the Synagogues that he was the Son of God;
Thus Saint Paul; that great Apostle, who laboured in the word and Doctrine more then all the rest, being converted to the Faith, Act. 9.20. Straightway he preached christ in the Synagogues that he was the Son of God;
He being the Doctor of the Gentiles, and the Jews being gone out of the Synagogue, Act. 13.42. the Gentiles besought that this word might be spoke the next Sabbath Day to them;
He being the Doctor of the Gentiles, and the jews being gone out of the Synagogue, Act. 13.42. the Gentiles besought that this word might be spoke the next Sabbath Day to them;
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The same Apostle at another time came to Thessalonica where was a Synagogue of the Jews, Act. 17.1, 2. and (says the Text) as his manner was, he went in unto them,
The same Apostle At Another time Come to Thessalonica where was a Synagogue of the jews, Act. 17.1, 2. and (Says the Text) as his manner was, he went in unto them,
and three sabbath days reasoned with them out of the Scriptures; from Thessalonica we follow him to Corinth, Act. 18.2. where he reasoned with and perswaded both Jews and Greeks, but still it was, in the Synagogue on the Sabbath day;
and three Sabbath days reasoned with them out of the Scriptures; from Thessalonica we follow him to Corinth, Act. 18.2. where he reasoned with and persuaded both jews and Greeks, but still it was, in the Synagogue on the Sabbath day;
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from Corinth we go along with him to Ephesus, ver, 19. he entered into the Synagogue and reasoned with the Jews; and v. 28. he mightily convinced the Jews, and that Publickly shewing out of the Scriptures that Jesus was the Christ;
from Corinth we go along with him to Ephesus, ver, 19. he entered into the Synagogue and reasoned with the jews; and v. 28. he mightily convinced the jews, and that Publicly showing out of the Scriptures that jesus was the christ;
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Nay, not onely the Jewish Temple and Synagogues were frequented by the Apostles upon all occasions, ne Judaicum Templum horruerunt, they did not abstain from the Jewish rituals and service, though by the bringing in of a better hope those things were already abolished;
Nay, not only the Jewish Temple and Synagogues were frequented by the Apostles upon all occasions, ne Judaicum Templum horruerunt, they did not abstain from the Jewish rituals and service, though by the bringing in of a better hope those things were already abolished;
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but amonst the Greeks also they did still appear in the places of Publick worship; Act. 16.13. St. Paul, being warned in a Vision to come over, and help those of Macedonia, comming to Philippi, which was a chief City of Macedonia and a Colony, he with the rest of his company, went forth on the sabbath day out of the city by a river side where prayer was wont to be made.
but amongst the Greeks also they did still appear in the places of Public worship; Act. 16.13. Saint Paul, being warned in a Vision to come over, and help those of Macedonia, coming to Philippi, which was a chief city of Macedonia and a Colony, he with the rest of his company, went forth on the Sabbath day out of the City by a river side where prayer was wont to be made.
So far was this Apostle from neglecting the Publick Assemblies, wheresoever he came that it was once part of a mistaken accusation against him from his own Country men, that he came to them so often, that he minded not what company he brought with him thither, he had brought Greeks along with him into the Temple;
So Far was this Apostle from neglecting the Public Assemblies, wheresoever he Come that it was once part of a mistaken accusation against him from his own Country men, that he Come to them so often, that he minded not what company he brought with him thither, he had brought Greeks along with him into the Temple;
it was no small trouble to him when he heard that at Corinth the NONLATINALPHABET the Feasts of Love at the Holy Communion were made occasions ministring unto riot and debauchery; 1 Cor. 11.18. when ye come together in the Church;
it was no small trouble to him when he herd that At Corinth the the Feasts of Love At the Holy Communion were made occasions ministering unto riot and debauchery; 1 Cor. 11.18. when you come together in the Church;
the very place it self may be, and was antiently in the Apostle 's time styled the Church: well, this was their meeting; the abuse crept in amongst them was this, ver. 21. This is not to eat the Lords supper,
the very place it self may be, and was anciently in the Apostle is time styled the Church: well, this was their meeting; the abuse crept in among them was this, ver. 21. This is not to eat the lords supper,
upon all which the Apostles argumentation with them runs thus, v. 22. What, have ye not houses to eat and drink in? or, despise ye the Church of God? what shall I say to you? shall I praise you in this? I praise you not!
upon all which the Apostles argumentation with them runs thus, v. 22. What, have you not houses to eat and drink in? or, despise you the Church of God? what shall I say to you? shall I praise you in this? I praise you not!
'Twas this very same Apostle, who throughout the whole 14th Chapter of the first Epistle to the Corinthians hath given his directions for the due management of external worship and scrvice; the sum of all which is there v. 40. Let all things be done decently, NONLATINALPHABET So as becometh grandcur, and solemnity; NONLATINALPHABET and in order, it is a Military phrase, taken from the posture the souldier is placed in, not to stir his foot,
'Twas this very same Apostle, who throughout the Whole 14th Chapter of the First Epistle to the Corinthians hath given his directions for the due management of external worship and scrvice; the sum of all which is there v. 40. Let all things be done decently, So as Becometh grandcur, and solemnity; and in order, it is a Military phrase, taken from the posture the soldier is placed in, not to stir his foot,
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then as it shall be appointed, by those whose business it is, and have a full commission to command in things of this nature, whose injunctions must be according to the forementioned institutions; that there be in the first place Devotion, and Reverence towards God; v. 25. falling down on the face and worshipping of God;
then as it shall be appointed, by those whose business it is, and have a full commission to command in things of this nature, whose injunctions must be according to the forementioned institutions; that there be in the First place Devotion, and reverence towards God; v. 25. falling down on the face and worshipping of God;
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in which words, Saints are again distinguished from Churches, and therefore Churches must needs be understood of the place, rather then of the Masters of Assembly: all Churches of the Saints;
in which words, Saints Are again distinguished from Churches, and Therefore Churches must needs be understood of the place, rather then of the Masters of Assembly: all Churches of the Saints;
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whereupon our Apostle gives a particular injunction as to Women, how they are to behave themselves in such places, v. 34, 35. Let your women keep silence in the Churches;
whereupon our Apostle gives a particular injunction as to Women, how they Are to behave themselves in such places, v. 34, 35. Let your women keep silence in the Churches;
And since we are come thus far in our Scripture allegations in the Defence of Publique assemblies, in separated places, and that even from the Apostles practice; I close up this part of the Discourse upon such Apostolical institutions, as I did that part of it insisted upon from our Saviours practice; Christ himself has forewarned us, that he is not to be found in the Wilderness or in the secret Chamber; and his Apostles also after him, have foretold these days of schisme and sedition which we have lived to see.
And since we Are come thus Far in our Scripture allegations in the Defence of Public assemblies, in separated places, and that even from the Apostles practice; I close up this part of the Discourse upon such Apostolical institutions, as I did that part of it insisted upon from our Saviors practice; christ himself has forewarned us, that he is not to be found in the Wilderness or in the secret Chamber; and his Apostles also After him, have foretold these days of Schism and sedition which we have lived to see.
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unthank full, no courtesies nor kindnesses will ingage them, and therefore unholy also; truce-breakers, even their own Covenants are no obligations upon them;
unthank full, no courtesies nor Kindnesses will engage them, and Therefore unholy also; Truce-breakers, even their own Covenants Are no obligations upon them;
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of this sort are they that creep into houses, and lead captive silly Women (but they are not Women, which be Devout and Honorable,) Women laden with sins,
of this sort Are they that creep into houses, and led captive silly Women (but they Are not Women, which be Devout and Honourable,) Women laden with Sins,
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such are they, who, ver. 3. (while the True Apostles do contend earnestly for the Common salvation, and the Faith of it, once delivered to the Saints) creep in unawares, turning the grace of God into lasciviousness;
such Are they, who, for. 3. (while the True Apostles do contend earnestly for the Common salvation, and the Faith of it, once Delivered to the Saints) creep in unawares, turning the grace of God into lasciviousness;
v. 8. These are filthy Dreamers, or in the language of our time, Mad Diviners, Ecstatical Enthusiasts, who despise Dominions and speak evil of Dignities;
v. 8. These Are filthy Dreamers, or in the language of our time, Mad Diviners, Ecstatical Enthusiasts, who despise Dominions and speak evil of Dignities;
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These are spots in your feasts, yea though they be Feasts of charity, their Love feasts in the Family of Love, a private secret Conventicle, feeding themselves without fear:
These Are spots in your feasts, yea though they be Feasts of charity, their Love feasts in the Family of Love, a private secret Conventicle, feeding themselves without Fear:
twice dead; why do they any longer cumber the ground? they are raging waves of the sea, foaming out their own shame, and that's nothing but mire and durt,
twice dead; why do they any longer cumber the ground? they Are raging waves of the sea, foaming out their own shame, and that's nothing but mire and dirt,
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and to sum up all with that which gave me occasion to paraphrase so much upon this Epistle, These are they who separate themselves, they are not moved,
and to sum up all with that which gave me occasion to Paraphrase so much upon this Epistle, These Are they who separate themselves, they Are not moved,
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These are they, and this is the manner of them who neglect the assembling of themselves together, imitating the Primitive and the Apostolical times in nothing but in the divisions and dissentions of false Brethren; who do not in the least consider that they are baptized into a Christian Faith in which Faith we have these two Articles, in which we believe a Holy, Catholick and Apostolick Church; and the Communion of Saints; the Catholick Church is but One; and the Communion of it, throughout the Christian World is Visible: and the next Article to these is the Remission of sins, which we obtain and have a right to by our being Baptized, and so made Members of the Body of Christ;
These Are they, and this is the manner of them who neglect the assembling of themselves together, imitating the Primitive and the Apostolical times in nothing but in the divisions and dissensions of false Brothers; who do not in the least Consider that they Are baptised into a Christian Faith in which Faith we have these two Articles, in which we believe a Holy, Catholic and Apostolic Church; and the Communion of Saints; the Catholic Church is but One; and the Communion of it, throughout the Christian World is Visible: and the next Article to these is the Remission of Sins, which we obtain and have a right to by our being Baptised, and so made Members of the Body of christ;
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as if, out of the Visible Communion of the Catholick Church, into which we are admitted by Baptisme, there is to be no Remission; and for this I urge our Saviours words, S. Mat. 18.17. Dic Ecclesiae, Tell it to the Church:
as if, out of the Visible Communion of the Catholic Church, into which we Are admitted by Baptism, there is to be no Remission; and for this I urge our Saviors words, S. Mathew 18.17. Die Ecclesiae, Tell it to the Church:
then such as by the Laws of this Land are held and allowed, which may rightly challenge to themselves the name of a true, and of a lawful Church, let him be excommunicated,
then such as by the Laws of this Land Are held and allowed, which may rightly challenge to themselves the name of a true, and of a lawful Church, let him be excommunicated,
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or no? little do they think into what danger they put their own immortal souls by a schism and a separation; they do as much as in them lies, forego the ordinary means appointed by God for their salvation: Now God, in his wonderful Providence has made the Administration of his Gospel to be glorious in the midst of us, the light to shine bright in our Candlestick, Divine Services to be dispensed and Holy Offices to be performed even in the outward Beauty of Holiness;
or no? little do they think into what danger they put their own immortal Souls by a Schism and a separation; they do as much as in them lies, forego the ordinary means appointed by God for their salvation: Now God, in his wondered Providence has made the Administration of his Gospel to be glorious in the midst of us, the Light to shine bright in our Candlestick, Divine Services to be dispensed and Holy Offices to be performed even in the outward Beauty of Holiness;
Now for a froward and a peevish generation to place the service of God in one of the most damning sins that can be committed (for ought I know by that little Divinity I have been acquainted with,
Now for a froward and a peevish generation to place the service of God in one of the most damning Sins that can be committed (for ought I know by that little Divinity I have been acquainted with,
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if it be wilfully persisted in, and they add Obstinacy to their Separation, it may in time come up to be the unpardonable sin, the sin against the Holy Ghost ) Schisme and Division from the Churches community;
if it be wilfully persisted in, and they add Obstinacy to their Separation, it may in time come up to be the unpardonable since, the since against the Holy Ghost) Schism and Division from the Churches community;
Oh! what shall we say unto these men? Oh more foolish then were those Galatians! Who has bewitched them, that they should not obey the Truth? Formerly,
Oh! what shall we say unto these men? O more foolish then were those Galatians! Who has bewitched them, that they should not obey the Truth? Formerly,
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yea before our Saviours time, higher then yet hitherto I have brought my proof, it was Davids choice to be a door keeper in the House of God, rather then to convene in the Tents of wickedness;
yea before our Saviors time, higher then yet hitherto I have brought my proof, it was Davids choice to be a door keeper in the House of God, rather then to convene in the Tents of wickedness;
and, does old Simeon wait for the Consolation of Israel, to see Christ in the flesh? by the Spirit he is led into the Temple, there to behold the salvation of his God,
and, does old Simeon wait for the Consolation of Israel, to see christ in the Flesh? by the Spirit he is led into the Temple, there to behold the salvation of his God,
sed nobis non licet esse tam religiosis, now it seems all Godliness consists in the most ungodly of separations, as if this untoward Age of ours would invert the proverb, the farther from the Church, the nearer in communion with God! Well! whether they will hear; or whether they will forbear;
said nobis non licet esse tam Religiosis, now it seems all Godliness consists in the most ungodly of separations, as if this untoward Age of ours would invert the proverb, the farther from the Church, the nearer in communion with God! Well! whither they will hear; or whither they will forbear;
though the Jewish Dispensation was still there administred, yet Type, and Antitype together appearing, both were for that time glorious; we find them all together in one place, and all of them there together with one heart; Unity and Uniformity was that which gave credit to Christianity from the first Plantation of it;
though the Jewish Dispensation was still there administered, yet Type, and Antitype together appearing, both were for that time glorious; we find them all together in one place, and all of them there together with one heart; Unity and Uniformity was that which gave credit to Christianity from the First Plantation of it;
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and after all, and above all the rest, the Ascent by which he went up unto the House of the Lord (which as most interpreters agree, was therefore called Solomons Porch, after the captivity rebuilt and restored to its former splendor and magnificence,
and After all, and above all the rest, the Ascent by which he went up unto the House of the Lord (which as most Interpreters agree, was Therefore called Solomons Porch, After the captivity Rebuilt and restored to its former splendour and magnificence,
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— To consider with our selves, how that even in the Apostles times, Solomons Porch was a continued Ascent up unto the House of God; the Procession though it was solemn and glorious;
— To Consider with our selves, how that even in the Apostles times, Solomons Porch was a continued Ascent up unto the House of God; the Procession though it was solemn and glorious;
NONLATINALPHABET With one accord; The word in Scripture seems to intimate not onely an inward sameness of affection, a mutual agreement of mind and disposition; but also an outward Ʋniform Behaviour, Act. 4.32. The multitudes of those who believed were of one heart, and one soul, that was their internal affection;
With one accord; The word in Scripture seems to intimate not only an inward sameness of affection, a mutual agreement of mind and disposition; but also an outward Ʋniform Behaviour, Act. 4.32. The Multitudes of those who believed were of one heart, and one soul, that was their internal affection;
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ver. 24. With one accord they lifted up their voice to God, that was their external communion. Act. 11.46. With one accord in the Temple, and in breaking of Bread, the result of which concord in Religious performances, was peace and amity in their civil conversations, they did eat their meat with gladness and in singleness of hearts.
for. 24. With one accord they lifted up their voice to God, that was their external communion. Act. 11.46. With one accord in the Temple, and in breaking of Bred, the result of which concord in Religious performances, was peace and amity in their civil conversations, they did eat their meat with gladness and in singleness of hearts.
So that we may hence gather, that the NONLATINALPHABET in the Text, their being together with one accord, is sufficiently expressive both of the inward frame of their minds one to another,
So that we may hence gather, that the in the Text, their being together with one accord, is sufficiently expressive both of the inward frame of their minds one to Another,
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and the outward management of their solemn Assemblies one amongst another; even what the Apostle gives in advice, Rom 15.6. NONLATINALPHABET that we should with one Mind, and with one Mouth glorifie God, the Father of our Lord Jesus Christ.
and the outward management of their solemn Assemblies one among Another; even what the Apostle gives in Advice, Rom 15.6. that we should with one Mind, and with one Mouth Glorify God, the Father of our Lord jesus christ.
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" Divine service being publick (says a judicious writer of our own Church) hath this advantage in it, in as much as the honor which it pleaseth God to accept at our hands becometh his greatness more,
" Divine service being public (Says a judicious writer of our own Church) hath this advantage in it, in as much as the honour which it Pleases God to accept At our hands Becometh his greatness more,
even in Gospel times, Zeph. 3.9. I will turn to the people of a pure language, or of a pure lip, that they may call upon the name of the Lord with one consent.
even in Gospel times, Zephaniah 3.9. I will turn to the people of a pure language, or of a pure lip, that they may call upon the name of the Lord with one consent.
'Tis therefore requisite upon the whole, that as a demonstration, that we are all of one mind, and of one soul, even in outward service our Behaviour should be one and the same, Reverent and Ʋnity be known,
It's Therefore requisite upon the Whole, that as a demonstration, that we Are all of one mind, and of one soul, even in outward service our Behaviour should be one and the same, Reverend and Ʋnity be known,
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unless it be by provoking one another to love in our Ʋniformity: you have seen already, that the Apostolical way of serving God, was falling down upon the face,
unless it be by provoking one Another to love in our Ʋniformity: you have seen already, that the Apostolical Way of serving God, was falling down upon the face,
and worshipping him, 1 Cor. 14.25. in those days it was good and wholsome counsel, Rom. 12.1. I beseech you Brethren by the mercies of God, that you present your Bodies a living sacrifice, holy and acceptable unto God;
and worshipping him, 1 Cor. 14.25. in those days it was good and wholesome counsel, Rom. 12.1. I beseech you Brothers by the Mercies of God, that you present your Bodies a living sacrifice, holy and acceptable unto God;
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and this too, however some may now count it superstition, a will-worship and a voluntary humility, yet in the Apostles time it was NONLATINALPHABET a rational, a reasonable service. To see some at the Church Prayers sitting, some lolling and leaning, here and there it may be some vouchsafing to stand up; few or none upon their knees, (that posture,
and this too, however Some may now count it Superstition, a will-worship and a voluntary humility, yet in the Apostles time it was a rational, a reasonable service. To see Some At the Church Prayers sitting, Some lolling and leaning, Here and there it may be Some vouchsafing to stand up; few or none upon their knees, (that posture,
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Go behave thy self otherwise before thy Prince, and see whether he will accept thee;) should the ignorant or unlearned, the stranger that would be a Proselyte to our Religion, come in amongst us, would not he say that we are all mad? so far from being together with one accord, that the variety of our Behaviours is argument too notorious, that our minds are not intent upon the same business; this is not the Beauty, it is the very Deformity of Holiness. Once more:
Go behave thy self otherwise before thy Prince, and see whither he will accept thee;) should the ignorant or unlearned, the stranger that would be a Proselyte to our Religion, come in among us, would not he say that we Are all mad? so Far from being together with one accord, that the variety of our Behaviours is argument too notorious, that our minds Are not intent upon the same business; this is not the Beauty, it is the very Deformity of Holiness. Once more:
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NONLATINALPHABET they were together, and because so they were with one accord. — An outward Visible Conformity is in the very nature of the thing it self causal of internal Ʋnity; Love and Charity is there increased, where external Communion is promoted;
they were together, and Because so they were with one accord. — an outward Visible Conformity is in the very nature of the thing it self causal of internal Ʋnity; Love and Charity is there increased, where external Communion is promoted;
Well, therefore, has the Psalmist compared the comliness and pleasantness of Brotherly Love to the outward administrations and solemnities of the sanctuary; Psal. 133.1, 2. Behold how good, and how decent a thing it is for Brethren to dwell together in Ʋnity.
Well, Therefore, has the Psalmist compared the comeliness and pleasantness of Brotherly Love to the outward administrations and solemnities of the sanctuary; Psalm 133.1, 2. Behold how good, and how decent a thing it is for Brothers to dwell together in Ʋnity.
it is like the dew of Hermon, even as the dew that descended upon the Mountains of Sion, where the Lord himself commanded the Blessing, even life for evermore:
it is like the due of Hermon, even as the due that descended upon the Mountains of Sion, where the Lord himself commanded the Blessing, even life for evermore:
and hastning to One and the same Hope, is not only compared unto, but also a due consequence of the sweet Odors upon Aarons head, having their delightful refreshing influence upon the whole Assembly;
and hastening to One and the same Hope, is not only compared unto, but also a due consequence of the sweet Odours upon Aaron's head, having their delightful refreshing influence upon the Whole Assembly;
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Oh! that we would Recall to our Minds our former happiness under a well ordered and a settled Ʋniformity; how did the people of this Land rejoice to go up together to the House of God as Friends? how comely were our Solemnities,
Oh! that we would Recall to our Minds our former happiness under a well ordered and a settled Ʋniformity; how did the people of this Land rejoice to go up together to the House of God as Friends? how comely were our Solemnities,
How was the staff of Beauty in those days, no other then the staff of Bands, and whilst we did in a general unanimous consent, serve our God with one heart, and with one voice, the result of Glory to God in the Highest, was Peace on Earth, and Goodwill amongst men? But wo! and alas for us!
How was the staff of Beauty in those days, no other then the staff of Bans, and while we did in a general unanimous consent, serve our God with one heart, and with one voice, the result of Glory to God in the Highest, was Peace on Earth, and Goodwill among men? But woe! and alas for us!
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a Man's Table has been made his Snare, whilst the servants that attended upon him have been the Informers against him, his worst Enemies those of his own House!
a Man's Table has been made his Snare, while the Servants that attended upon him have been the Informers against him, his worst Enemies those of his own House!
whilst there have been a Generation of men that would not allow St. Pauls Doctrine to be Gospel, That the Believing Wife sanctifies the unbelieving husband,
while there have been a Generation of men that would not allow Saint Paul's Doctrine to be Gospel, That the Believing Wife Sanctifies the unbelieving husband,
but our of a supercilious designe to pry into the secrets of Families, as if they onely knew who were the chosen of God according to the election of Grace,
but our of a supercilious Design to pry into the secrets of Families, as if they only knew who were the chosen of God according to the election of Grace,
and Christianity had joined together, this being the Religion of our later Reformation, what Christ fore-told should be a final destruction upon the people of the Jews, Two in abed, the one taken, and the other left.
and Christianity had joined together, this being the Religion of our later Reformation, what christ foretold should be a final destruction upon the people of the jews, Two in abed, the one taken, and the other left.
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Oh! That at length we might recover our first works! and how shall we do that? hear what the Spirit saith unto the Churches, Repent and do your first works:
Oh! That At length we might recover our First works! and how shall we do that? hear what the Spirit Says unto the Churches, repent and do your First works:
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Betake we our selves now at last, to that from whence we are fallen, to our old honest Principles of Piety and Devotion toward God, of Reverence and Obedience toward our Superiours, of Love and Charity one toward another.
Betake we our selves now At last, to that from whence we Are fallen, to our old honest Principles of Piety and Devotion towards God, of reverence and obedience towards our Superiors, of Love and Charity one towards Another.
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our Fathers before us have left us a glorious Religion; and what shall we do for the Generations that are to come, shall we leave nothing to Posterity but Schisme and separation, disorder and confusion; But in the words of Holy Church we direct our Prayers unto our God,
our Father's before us have left us a glorious Religion; and what shall we do for the Generations that Are to come, shall we leave nothing to Posterity but Schism and separation, disorder and confusion; But in the words of Holy Church we Direct our Prayers unto our God,
and till our Ʋniformity in the strictness of it be more countenanced than it has been, restored to its wonted exactness and splendor, we must never expect to see an end of those fewds;
and till our Ʋniformity in the strictness of it be more countenanced than it has been, restored to its wonted exactness and splendour, we must never expect to see an end of those feuds;
Divisions are alwayes running upon the Multiplication (say's our Royal Martyr! ) and there is no settlement, but in the point of Ʋnion. Toleration then;
Divisions Are always running upon the Multiplication (say's our Royal Martyr!) and there is no settlement, but in the point of Ʋnion. Toleration then;
you may give it a new name, and by an Ʋniversal Character Style it Comprehension, but Babel in the original, both in name and story is the most proper word to signifie Confusion; this cannot be the way to peace, because it is not like to be a service to the God of Peace, of altogether with one accord: The Musick of the Sanctuary is not made up of Discord, Ʋnisons here is the only harmony, the sweetest Melody both to Heaven and Earth;
you may give it a new name, and by an Ʋniversal Character Style it Comprehension, but Babel in the original, both in name and story is the most proper word to signify Confusion; this cannot be the Way to peace, Because it is not like to be a service to the God of Peace, of altogether with one accord: The Music of the Sanctuary is not made up of Discord, Ʋnisons Here is the only harmony, the Sweetest Melody both to Heaven and Earth;
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it is a contradiction in the very terms of it, and it is impossible that both parts of it should be true, that if there be Divisions, and those Tolerated, therefore there would be no thoughts, no searchings of heart.
it is a contradiction in the very terms of it, and it is impossible that both parts of it should be true, that if there be Divisions, and those Tolerated, Therefore there would be not thoughts, no searchings of heart.
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— Let us take our measures by this one instance, Our Fathers worshiped in this Mountain, said the Samaritan to the Jew; and the Jew said, that at Jerusalem men ought to worship;
— Let us take our measures by this one instance, Our Father's worshipped in this Mountain, said the Samaritan to the Jew; and the Jew said, that At Jerusalem men ought to worship;
and both these were satisfied, in that there was a Toleration of each Service ▪ and yet the Jew counted the Samaritan a Devil, and the Samaritan would not entertain a Jew, no not a stranger, for no other reason,
and both these were satisfied, in that there was a Toleration of each Service ▪ and yet the Jew counted the Samaritan a devil, and the Samaritan would not entertain a Jew, no not a stranger, for no other reason,
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the distance was so great, and that because of their way of Worship, though both were Tolerated, yet they had no dealings one with another, no not to eat and drink, hardly to speak or discourse. Thus, Toleration is causal of that, which Excommunication it self never pretended to in a well constituted Church, tollit officia domestica, it will not suffer a man to ingage himself in good offices of love and charity to those of another perswasion, no though there be a Family-relation, all Family-obligations are cancelled, where, falsly so called, a Family of Love is set up;
the distance was so great, and that Because of their Way of Worship, though both were Tolerated, yet they had no dealings one with Another, no not to eat and drink, hardly to speak or discourse. Thus, Toleration is causal of that, which Excommunication it self never pretended to in a well constituted Church, Tollit Offices Domestica, it will not suffer a man to engage himself in good Offices of love and charity to those of Another persuasion, no though there be a Family-relation, all Family-obligations Are canceled, where, falsely so called, a Family of Love is Set up;
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for to be sure each party will inrich it self, make a Monopoly of gain only to its own consistory; whilst fractions are promoted, factions will increase;
for to be sure each party will enrich it self, make a Monopoly of gain only to its own consistory; while fractions Are promoted, factions will increase;
In the name of God therefore, and in the love of one another, let us Assemble our selves together in the places of Publick Worship with one accord: laying aside all passion, evil speaking and slandering, let our outward behaviour,
In the name of God Therefore, and in the love of one Another, let us Assemble our selves together in the places of Public Worship with one accord: laying aside all passion, evil speaking and slandering, let our outward behaviour,
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an uniform Communion in the service of God, be expressive of that inward affection which we bear to one another, both as we are men, and as we are Christians:
an uniform Communion in the service of God, be expressive of that inward affection which we bear to one Another, both as we Are men, and as we Are Christians:
and if there be a froward and peevish generation amongst us, that will contend both against the Laws of God and of the King, all that we can reply is this, That we have no such custome, no nor the Church of God.
and if there be a froward and peevish generation among us, that will contend both against the Laws of God and of the King, all that we can reply is this, That we have no such custom, no nor the Church of God.
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A holy Familiarity, that is, a Conformity in Religion, is not in the least a cause of contempt, external communion of all together with one accord, is not the way to Levelling; in the Sanctuary there is Order, some go before,
A holy Familiarity, that is, a Conformity in Religion, is not in the least a cause of contempt, external communion of all together with one accord, is not the Way to Levelling; in the Sanctuary there is Order, Some go before,
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those lines which are drawn from the point of Ʋnion, as their Centre, (to improve the similitude which I but now borrowed from a Royal Pen, ) to the several parts of the Circumference round about, keep their equal, and their due distance; they are called Parallels, the word speaks a mutual congruity, not a promiscuous contiguity, they have a kind similitude one unto,
those lines which Are drawn from the point of Ʋnion, as their Centre, (to improve the similitude which I but now borrowed from a Royal Pen,) to the several parts of the Circumference round about, keep their equal, and their due distance; they Are called Parallels, the word speaks a mutual congruity, not a promiscuous contiguity, they have a kind similitude one unto,
and a loving aspect one upon another, yet each line keeps its fixed station, without any the least interfearing; Brotherly love does there continue, where every man abides in that Calling in which he is called: This is the happy result of NONLATINALPHABET the Concord in the text, especially in the service of One God, who has declared his Ʋnity to be his Essence, there is but One Lord; and as but One Lord, so in the confession of him, there is but One Faith; and,
and a loving aspect one upon Another, yet each line keeps its fixed station, without any the least interfering; Brotherly love does there continue, where every man abides in that Calling in which he is called: This is the happy result of the Concord in the text, especially in the service of One God, who has declared his Ʋnity to be his Essence, there is but One Lord; and as but One Lord, so in the Confessi of him, there is but One Faith; and,
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for an admission into that Faith there is but One Baptisme; and but One Church, in which is to be the Outward, Visible, and Uniform Administration of all;
for an admission into that Faith there is but One Baptism; and but One Church, in which is to be the Outward, Visible, and Uniform Administration of all;
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The Convention we see is every way Holy; First, the Persons holy, the Apostles and the convert Disciples. Secondly, the Place that was Holy; NONLATINALPHABET.
The Convention we see is every Way Holy; First, the Persons holy, the Apostles and the convert Disciples. Secondly, the Place that was Holy;.
we find them most an end assembled, either at the Gate called Beautiful, the more Beautiful, because they were there, whose feet were Beautiful, bringing the glad tidings of Peace; or else,
we find them most an end assembled, either At the Gate called Beautiful, the more Beautiful, Because they were there, whose feet were Beautiful, bringing the glad tidings of Peace; or Else,
as in the Text, in Solomons Porch. Thirdly, their Behaviour there, that was Holy, Solemn, and Devout, reverent even to outward appearance, they were with one accord;
as in the Text, in Solomons Porch. Thirdly, their Behaviour there, that was Holy, Solemn, and Devout, reverend even to outward appearance, they were with one accord;
and where there was so much love, so great a concord, it could not be but there must be some respect, some honour too, which is the Subject of our next Discourse.
and where there was so much love, so great a concord, it could not be but there must be Some respect, Some honour too, which is the Subject of our next Discourse.
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1. BY whom this distance was kept? NONLATINALPHABET of the Rest. 2ly. What was the present frame and temper of their minds? NONLATINALPHABET No man durst. 3ly. What was the Act which they did not dare to ingage themselves upon; NONLATINALPHABET, To joyn themselves unto them.
1. BY whom this distance was kept? of the Rest. 2ly. What was the present frame and temper of their minds? No man durst. 3ly. What was the Act which they did not Dare to engage themselves upon;, To join themselves unto them.
I confess that this Division at the first may seem somewhat nice, but upon a second search, we shall find it very useful for the illustration of the matter in hand.
I confess that this Division At the First may seem somewhat Nicaenae, but upon a second search, we shall find it very useful for the illustration of the matter in hand.
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Secondly, None of those that were with the mixed multitude, though they themselves might be distinguished both from the Apostles and the People; ver. 11. Even as many as hear those things; ver. 12. By the hands of the Apostles were signes and wonders wrought amongst the people, but NONLATINALPHABET of the rest, though amongst,
Secondly, None of those that were with the mixed multitude, though they themselves might be distinguished both from the Apostles and the People; for. 11. Even as many as hear those things; for. 12. By the hands of the Apostles were Signs and wonders wrought among the people, but of the rest, though among,
ver. 25. Gamaeliel was in this a Master of reason, as well as a Doctor of the Law; this is some further addition to his reputation, in that he wished them to beware,
ver. 25. Gamaeliel was in this a Master of reason, as well as a Doctor of the Law; this is Some further addition to his reputation, in that he wished them to beware,
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Thus the NONLATINALPHABET those that are the rest here, may be reckoned up as they are distinguished from the Apostles in the fore going verse, from the People in the latter end of this verse,
Thus the those that Are the rest Here, may be reckoned up as they Are distinguished from the Apostles in the before going verse, from the People in the latter end of this verse,
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the Adjective Masculine put absolute, in its due regiment without a Substantive, NONLATINALPHABET or some such word to be understood, NONLATINALPHABET seems to warrant me this or the like Division;
the Adjective Masculine put absolute, in its due regiment without a Substantive, or Some such word to be understood, seems to warrant me this or the like Division;
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this is the instance of Sacriledge, even in the New Testament Satan thus hiling the hearts of wicked persons, that they should lye against the holy Ghost, not against Men, but against God.
this is the instance of Sacrilege, even in the New Testament Satan thus hiling the hearts of wicked Persons, that they should lie against the holy Ghost, not against Men, but against God.
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That therefore, the Church be not troubled for this destructive sin of Sacriledge, these two must fall a Sacrifice; as Joshua of old to Achan and his House;
That Therefore, the Church be not troubled for this destructive since of Sacrilege, these two must fallen a Sacrifice; as joshua of old to achan and his House;
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since you have done wickedly, this your oblation is abhorred, both sin and death lye at the door, Behold the feet of those who are to carry you forth, are without, ready for to bury you:
since you have done wickedly, this your oblation is abhorred, both since and death lie At the door, Behold the feet of those who Are to carry you forth, Are without, ready for to bury you:
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Sacriledge, whither it be under a legal, or under an evangelical Dispensation, is an invasion of that which God has claimed to himself for his own inheritance;
Sacrilege, whither it be under a Legal, or under an Evangelical Dispensation, is an invasion of that which God has claimed to himself for his own inheritance;
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Corah, Dathan, and Abiram, their wives, their sons, and their little ones, and all that appertained unto them, swallowed up alive in the pit, Numb. 16 33. Father, Son and Daughter,
Corah, Dathan, and Abiram, their wives, their Sons, and their little ones, and all that appertained unto them, swallowed up alive in the pit, Numb. 16 33. Father, Son and Daughter,
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even in the Valley of Achor, from this fore judgement, thus severely executed upon the sin of Sacriledge, this was the onely door of Hope Josh. 7.18. Husband and Wife, that so there might not be a Generation of Vipers to inherit their parents curse, are both at once cut off, in the instance before us, root and branch in one day;
even in the Valley of Achor, from this before judgement, thus severely executed upon the since of Sacrilege, this was the only door of Hope Josh. 7.18. Husband and Wife, that so there might not be a Generation of Vipers to inherit their Parents curse, Are both At once Cut off, in the instance before us, root and branch in one day;
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lest that they also should not have been sincere in their Oblations; lest that God should not accept the labour of their love, by reason of some secret leaven of Hypocrisie that might lurk within them;
lest that they also should not have been sincere in their Oblations; lest that God should not accept the labour of their love, by reason of Some secret leaven of Hypocrisy that might lurk within them;
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though they had sold their goods, yet they might want charity, and then they should be nothing worth, wherein were they to be accounted of? To see how severe an Avenger that God was, with whom they had to do, was cause enough of terror even to the Church it self;
though they had sold their goods, yet they might want charity, and then they should be nothing worth, wherein were they to be accounted of? To see how severe an Avenger that God was, with whom they had to do, was cause enough of terror even to the Church it self;
and do they go up unto the Temple to Solomons Porch to pray and to hear? yet with the Penitent, Devout Publican, they must stand afar off; and hence it was that they did return each man to his own house justified.
and do they go up unto the Temple to Solomons Porch to pray and to hear? yet with the Penitent, Devout Publican, they must stand afar off; and hence it was that they did return each man to his own house justified.
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Would David bring up the Ark of God to his own City, and to his own House? and in the mid-way, is Ʋzzah smitten? Perez-Ʋzzah! this Breach upon Ʋzzah, makes David to smite upon his thigh,
Would David bring up the Ark of God to his own city, and to his own House? and in the midway, is Ʋzzah smitten? Perez-Ʋzzah! this Breach upon Ʋzzah, makes David to smite upon his thigh,
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David was afraid of the Lord that day, saying, How shall I bring the Ark of God home unto me? Surely there is some iniquity or other that I do regard in my heart,
David was afraid of the Lord that day, saying, How shall I bring the Ark of God home unto me? Surely there is Some iniquity or other that I do regard in my heart,
of judgment, because thy ways are terrible; of Mercy, because all thy paths are Peace: first, for himself he begins, I will behave my self wisely in a perfect way;
of judgement, Because thy ways Are terrible; of Mercy, Because all thy paths Are Peace: First, for himself he begins, I will behave my self wisely in a perfect Way;
A froward heart shall depart away from me, I will not know a wicked person, whose privily slandereth his Neighbour, him will I cut off, him that hath an high look and a proud heart I will not suffer:
A froward heart shall depart away from me, I will not know a wicked person, whose privily Slandereth his Neighbour, him will I Cut off, him that hath an high look and a proud heart I will not suffer:
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and why all this thorow Reformation both within doors, and without? why? because the Ark of God was not to have its habitation amidst the Tents of ungodliness;
and why all this thorough Reformation both within doors, and without? why? Because the Ark of God was not to have its habitation amid the Tents of ungodliness;
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as if the Princely Prophet should have said, All this will I do, that I may prepare a place for it, That I may cut off all wicked doers from that City, which henceforth,
as if the Princely Prophet should have said, All this will I do, that I may prepare a place for it, That I may Cut off all wicked doers from that city, which henceforth,
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and that because of the service of the God of Israel, between the Cherubims, which is there to be aministred, the daily sacrifice which is never to cease, the Burnt offering for Israel never to fail;
and that Because of the service of the God of Israel, between the Cherubims, which is there to be aministred, the daily sacrifice which is never to cease, the Burned offering for Israel never to fail;
his jealousie should provoke us to sincerity, that we be careful in our nearer approaches to him at the publick solemnities of his holiness, there be not an evil heart in us,
his jealousy should provoke us to sincerity, that we be careful in our nearer Approaches to him At the public solemnities of his holiness, there be not an evil heart in us,
therefore, though in the Ministrations of the Sanctuary we are permitted to kiss the Son, yet it is, lest that he should be angry, for should his wrath be kindled, yea, but a little, how soon should we perish from the right way? Psal. 2.11.
Therefore, though in the Ministrations of the Sanctuary we Are permitted to kiss the Son, yet it is, lest that he should be angry, for should his wrath be kindled, yea, but a little, how soon should we perish from the right Way? Psalm 2.11.
Here in the context, Fear came upon the whole Church, upon those very persons who for joy had in the former Chapter, parted willingly with their substance;
Here in the context, fear Come upon the Whole Church, upon those very Persons who for joy had in the former Chapter, parted willingly with their substance;
and yet out of a pious reflection upon their own unworthiness, and the purity of that God with whom they had to do, they dare not be too hasty in their nearer approaches; Fear came upon the Church;
and yet out of a pious reflection upon their own unworthiness, and the purity of that God with whom they had to do, they Dare not be too hasty in their nearer Approaches; fear Come upon the Church;
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NONLATINALPHABET, of the rest, as distinguished from the Apostles, even from amongst the Disciples, such who believed with joy in the assurance of their Faith,
, of the rest, as distinguished from the Apostles, even from among the Disciples, such who believed with joy in the assurance of their Faith,
Nay, the dread which was upon their Spirits was not a little increased, when they saw the Consternation to be Ʋniversal; fear, not only upon the Church,
Nay, the dread which was upon their Spirits was not a little increased, when they saw the Consternation to be Ʋniversal; Fear, not only upon the Church,
And here, NONLATINALPHABET opponuntur NONLATINALPHABET the rest, are to be understood in a contra distinction to, and from the multitude: quos vitae ordo, & authoritas in signiores fecerat;
And Here, opponuntur the rest, Are to be understood in a contra distinction to, and from the multitude: quos vitae ordo, & Authoritas in signiores fecerat;
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from their very outward senses to their consciences, they could not but lay their hands upon their mouths and say, of a truth mighty works and terrible do shew forth themselves in these Apostles; and yet they would not venture to joyn themselves unto them, lest they might run the same fate with them, ver. 18. Be cast into prison; or, be informed against to the chief Priests and Pharisees; like those St. John 12.42. chief Rulers, who believed on our Saviour, but did not confess him because of the Pharisees;
from their very outward Senses to their Consciences, they could not but lay their hands upon their mouths and say, of a truth mighty works and terrible do show forth themselves in these Apostles; and yet they would not venture to join themselves unto them, lest they might run the same fate with them, ver. 18. Be cast into prison; or, be informed against to the chief Priests and Pharisees; like those Saint John 12.42. chief Rulers, who believed on our Saviour, but did not confess him Because of the Pharisees;
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hear with their ears, and yet because of some external inconveniencies that may happen, they stop their ears to these heavenly Charmers, Charm they never so wisely? who understand with their heart,
hear with their ears, and yet Because of Some external inconveniences that may happen, they stop their ears to these heavenly Charmers, Charm they never so wisely? who understand with their heart,
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they see that bitterness is like to be in the end, and so they force themselves both to deny and forswear their Master. Some wait onely in a corner of Solomons Porch, lest they should be seen of men, I mean it of those who are too much in subjection to their Ring-leaders in mischief,
they see that bitterness is like to be in the end, and so they force themselves both to deny and forswear their Master. some wait only in a corner of Solomons Porch, lest they should be seen of men, I mean it of those who Are too much in subjection to their Ringleaders in mischief,
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or indirect opposition against that Religion to which they have already given up their names so often, both by Obligatory Oaths, and Promissory subscriptions:
or indirect opposition against that Religion to which they have already given up their names so often, both by Obligatory Oaths, and Promissory Subscriptions:
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and may hereafter (as things may come about) reward their pert pragmatical zeal with ruine and destruction? like Naaman the Syrian, they will worship no other God then the God of Israel; but as for bowing in the House of Rimmon, when their Masters lean upon their shoulders;
and may hereafter (as things may come about) reward their pert pragmatical zeal with ruin and destruction? like Naaman the Syrian, they will worship no other God then the God of Israel; but as for bowing in the House of Rimmon, when their Masters lean upon their shoulders;
Oh! why should we be as those who turn aside, onely that we may go with such, who will have company that they may be froward and perverse? whatsoever our dependancies upon greatness may be, we must be careful,
Oh! why should we be as those who turn aside, only that we may go with such, who will have company that they may be froward and perverse? whatsoever our dependencies upon greatness may be, we must be careful,
so sordid, so Hypocritical a principle, as is that of base, unworthy compliance, sneakingly to gratifie the humours of such who lie in wait either for to deceive, or to be deceived;
so sordid, so Hypocritical a principle, as is that of base, unworthy compliance, sneakingly to gratify the humours of such who lie in wait either for to deceive, or to be deceived;
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and that against the dictates of our own Minds, and the principles of that visible Community, which in a settled Oeconomy, we have already professed heartily to embrace;
and that against the dictates of our own Minds, and the principles of that visible Community, which in a settled Oeconomy, we have already professed heartily to embrace;
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but so it may come to pass, that none shall prove more rigid and severe against, then such as have been timo•ous, lukewarm and unsettled under the strictness of discipline and order. May we not set our countenances upon some men amongst us, stedfastly to behold them, till both they and we are ashamed,
but so it may come to pass, that none shall prove more rigid and severe against, then such as have been timo•ous, lukewarm and unsettled under the strictness of discipline and order. May we not Set our countenances upon Some men among us, steadfastly to behold them, till both they and we Are ashamed,
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and while we look upon them fall a weeping, as the Prophet Elisha did upon Hazael, who was to be King of Syria, 2. Reg. 12.8. I weep, saith the Prophet, because I know of the evil which thou wilt do unto the children of Israel;
and while we look upon them fallen a weeping, as the Prophet Elisha did upon hazael, who was to be King of Syria, 2. Reg. 12.8. I weep, Says the Prophet, Because I know of the evil which thou wilt do unto the children of Israel;
But, Hazael replyed, what? is thy servant a dog, that he should do this great thing? the Prophet was more then a Prophet in this instance, the Lord had shewed all this unto him:
But, hazael replied, what? is thy servant a dog, that he should do this great thing? the Prophet was more then a Prophet in this instance, the Lord had showed all this unto him:
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And though we do not pretend now adays to New Revelations (it is well if we give credit to what has been revealed of old!) God grant that this Prophesie may never be made again a History;
And though we do not pretend now adais to New Revelations (it is well if we give credit to what has been revealed of old!) God grant that this Prophesy may never be made again a History;
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whilst we may sadly weep over some amongst us, who should they once more have opportunity would destroy all our pleasant things, pull down all the houses of God, break the carved work with Axes and hammers;
while we may sadly weep over Some among us, who should they once more have opportunity would destroy all our pleasant things, pull down all the houses of God, break the carved work with Axes and hammers;
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tell them what are our just fears, what? say they, Are we dogs, that we should make all this havock? but, we need not urge a Spirit of Prophesie; let us look a little backward and our later dayes of misery and confusion will tell us, that such things as these have been done by those, who did more than ever they intended to do in the work of Deformation in the midst of us;
tell them what Are our just fears, what? say they, are we Dogs, that we should make all this havoc? but, we need not urge a Spirit of Prophesy; let us look a little backward and our later days of misery and confusion will tell us, that such things as these have been done by those, who did more than ever they intended to do in the work of Deformation in the midst of us;
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especially if once it makes for their Interest to be malicious, if they can but thus recover their credit, which by a former neutrality they have hazarded, they will leave no stone unturned,
especially if once it makes for their Interest to be malicious, if they can but thus recover their credit, which by a former neutrality they have hazarded, they will leave no stone unturned,
yea, though it be by laying of the Temple waste, Down with it, Down with it, will they say, in the day of their fierce wrath, and who shall withstand them? But, is this their kindness to their Friends? must it be to lay Sion waste!
yea, though it be by laying of the Temple waste, Down with it, Down with it, will they say, in the day of their fierce wrath, and who shall withstand them? But, is this their kindness to their Friends? must it be to lay Sion waste!
though they might be perswaded of what they heard, and of what they saw, yet for fear of the powers which were set over them, did not dare to own that word which to them was accompanied with power; These very men to shew their readiness of Subjection,
though they might be persuaded of what they herd, and of what they saw, yet for Fear of the Powers which were Set over them, did not Dare to own that word which to them was accompanied with power; These very men to show their readiness of Subjection,
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or to take off all manner of suspition, that they were never heartily of that Perswasion, (no further than was consistent with their Self-preservation ) might be the first to lay hands upon the Apostles, to imprison them, to deliver them up, had they not been over-ruled, unto death it self: But, this was Gods never-ceasing care and providence over his Church, that should hand joyn in hand, they should be able to do no violence;
or to take off all manner of suspicion, that they were never heartily of that Persuasion, (no further than was consistent with their Self-preservation) might be the First to lay hands upon the Apostles, to imprison them, to deliver them up, had they not been overruled, unto death it self: But, this was God's never-ceasing care and providence over his Church, that should hand join in hand, they should be able to do no violence;
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even the Adversary himself, though an open and professed enemy, yet he durst not draw near, for mischief; God is terrible in his Judgments, Signs and wonders are wrought by the Apostles, NONLATINALPHABET, and of the rest, Such as might have evil will against,
even the Adversary himself, though an open and professed enemy, yet he durst not draw near, for mischief; God is terrible in his Judgments, Signs and wonders Are wrought by the Apostles,, and of the rest, Such as might have evil will against,
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That which wrought thus upon the Adversary, that he durst not stretch out his hand to smite, was either the Judgment of God upon Ananias and Sapphira; or else the Wonders that were wrought amongst the people.
That which wrought thus upon the Adversary, that he durst not stretch out his hand to smite, was either the Judgement of God upon Ananias and Sapphira; or Else the Wonders that were wrought among the people.
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(1) As for the judgment upon Ananias and Sapphira for their Sacrilegious with-holding part of the price of their Land. " Paena istius modi non parum valabat terrendis impiis ne temere prorumperent in eorum coelum ubi Deus tam severum vindicam se ostenderet, Calv. in loc. This sort of sudden and unexpected punishment was caution enough to those who were froward and disobedient;
(1) As for the judgement upon Ananias and Sapphira for their Sacrilegious withholding part of the price of their Land. " Paena This modi non Parum valabat terrendis impiis ne Temere prorumperent in Their coelum ubi Deus tam severum vindicam se ostenderet, Calvin in loc. This sort of sudden and unexpected punishment was caution enough to those who were froward and disobedient;
of how much sorer punishment shall they be thought worthy, who commit a Sacriledge upon, in offering to do violence unto the Persons of such who are exercised in the Solemn Administration of a strict, and a most holy Religion.
of how much Sorer punishment shall they be Thought worthy, who commit a Sacrilege upon, in offering to do violence unto the Persons of such who Are exercised in the Solemn Administration of a strict, and a most holy Religion.
and at length, from their own consultations, they were forced to dismiss them in peace, they begin to doubt amongst themselves whitherto this would grow;
and At length, from their own Consultations, they were forced to dismiss them in peace, they begin to doubt among themselves whitherto this would grow;
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They suspect their own jurisdiction, lest it should be exercised without fear or wit; and in the end, ver. 38. that they be found to be fighters against God;
They suspect their own jurisdiction, lest it should be exercised without Fear or wit; and in the end, ver. 38. that they be found to be fighters against God;
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let them take counsel together, with one accord, yet, he that sitteth in the Heavens shall laugh them to scorn, the Lord shall have them in derision, Psal. 2.6.
let them take counsel together, with one accord, yet, he that Sitteth in the Heavens shall laugh them to scorn, the Lord shall have them in derision, Psalm 2.6.
I Know that Second Psalm is litterally spoken of our Saviours Person; and yet, it is also applyed by the Apostles to the propagation of his Gospel, in the Chapter before the Text, ver. 27. This was at that time the Churches Prayer, when they prayed with one heart, and with one voice;
I Know that Second Psalm is literally spoken of our Saviors Person; and yet, it is also applied by the Apostles to the propagation of his Gospel, in the Chapter before the Text, ver. 27. This was At that time the Churches Prayer, when they prayed with one heart, and with one voice;
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" Of a Truth, Lord, against thy holy Child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and People of Israel were gathered together;
" Of a Truth, Lord, against thy holy Child jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and People of Israel were gathered together;
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However, for our comfort, Hell and Death have not yet prevailed; Not Rome, whose mouth was wide as Hell, nor the more secret contrivances of Schisme, which like the Grave never hath enough;
However, for our Comfort, Hell and Death have not yet prevailed; Not Room, whose Mouth was wide as Hell, nor the more secret contrivances of Schism, which like the Grave never hath enough;
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See we yet once more the fire of the Sanctuary, hid in its own embers, and almost extinct, during the Captivity, again brought forth, restored to its wonted lustre, the flame yet again bright upon the Altar; so that our Miraculous Restauration is to them an abundant Demonstration, that we were,
See we yet once more the fire of the Sanctuary, hid in its own embers, and almost extinct, during the Captivity, again brought forth, restored to its wonted lustre, the flame yet again bright upon the Altar; so that our Miraculous Restauration is to them an abundant Demonstration, that we were,
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and still are continued a Church, according to ancient and Primitive Constitutions truly Apostolical: But, as for that other Adversary, the Viper in our own bosom, who both contributed unto,
and still Are continued a Church, according to ancient and Primitive Constitutions truly Apostolical: But, as for that other Adversary, the Viper in our own bosom, who both contributed unto,
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who because of the troubles which they brought upon us, thence made an argument to reproach our Holy Constitutions, as if they were in themselves unlawful,
who Because of the Troubles which they brought upon us, thence made an argument to reproach our Holy Constitutions, as if they were in themselves unlawful,
and are we not (I am sure if we understood either Gods glory, or our own happiness, we should be) where we were before? and have we not this to say for our Church, even according to their way of argumentation, that God who restored it, was not against it? We are not at this day without a Priest, or without an Ephod; And,
and Are we not (I am sure if we understood either God's glory, or our own happiness, we should be) where we were before? and have we not this to say for our Church, even according to their Way of argumentation, that God who restored it, was not against it? We Are not At this day without a Priest, or without an Ephod; And,
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and all the sin they acknowledge, in their blasphemous allusions, is, that they were false to their Covenant, in that the Amalakites were not utterly destroyed: let us betake our selves to better Devotions than these, that God would abate their pride, asswage their malice, and confonnd their Devices;
and all the since they acknowledge, in their blasphemous allusions, is, that they were false to their Covenant, in that the Amalekites were not utterly destroyed: let us betake our selves to better Devotions than these, that God would abate their pride, assuage their malice, and confonnd their Devices;
how that they still have recourse to their old designes of Mischief, though hitherto in the course of the Divine Providence they have proved so ineffectual;
how that they still have recourse to their old designs of Mischief, though hitherto in the course of the Divine Providence they have proved so ineffectual;
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Second thing observed in this second part of the Text, (to wit) what was the present frame and temper of their minds, by whom this due distance was kept; NONLATINALPHABET No one durst.
Second thing observed in this second part of the Text, (to wit) what was the present frame and temper of their minds, by whom this due distance was kept; No one durst.
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That is, there was an unaccountable surprise and dread upon their Spirits, which as to the persons affected might be divers and various; they did not dare, some kind of awe there was, which was a curb and a restraint upon them. 1. In the Disciples, it might be modesty and humility. 2. In those from amidst the multitude, a timorous misgiving. 3. In the Adversary, Terrour, Amazement, and Astonishment:
That is, there was an unaccountable surprise and dread upon their Spirits, which as to the Persons affected might be diverse and various; they did not Dare, Some kind of awe there was, which was a curb and a restraint upon them. 1. In the Disciples, it might be modesty and humility. 2. In those from amid the multitude, a timorous misgiving. 3. In the Adversary, Terror, Amazement, and Astonishment:
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who frequented Solomons Porch, that they might observe the out-goings of the Lord in his Sanctuary; in them, their Modesty was exercised, and their Humility was increased;
who frequented Solomons Porch, that they might observe the outgoings of the Lord in his Sanctuary; in them, their Modesty was exercised, and their Humility was increased;
and when they have done all that they can, they are far from vaunting a State of Perfection, they acknowledge themselves to be unprofitable Servants, and Miserable Sinners;
and when they have done all that they can, they Are Far from vaunting a State of Perfection, they acknowledge themselves to be unprofitable Servants, and Miserable Sinners;
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Secondly, In those from amidst the multitude, it was a Timorous Misgiving, their hearts failed them for fear of what might become of them in another world,
Secondly, In those from amid the multitude, it was a Timorous Misgiving, their hearts failed them for Fear of what might become of them in Another world,
how hard is it for those who trust in either, to enter into the Kingdom of God? with the Disciples, upon the like occasion, we may cry out, Lord, increase our Faith!
how hard is it for those who trust in either, to enter into the Kingdom of God? with the Disciples, upon the like occasion, we may cry out, Lord, increase our Faith!
and cannot but believe? however as stout and resolved a sinner as he is, against God and his own Soul, laught heartily and entirely to embrace this way,
and cannot but believe? however as stout and resolved a sinner as he is, against God and his own Soul, laughed heartily and entirely to embrace this Way,
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like the Officers which came to apprehend our Saviour, so is it here with the Disciples, as it was formerly with their Master, Never men surely spake or did like these men!
like the Officers which Come to apprehend our Saviour, so is it Here with the Disciples, as it was formerly with their Master, Never men surely spoke or did like these men!
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yet again, to observe the judgments of our God, to instance in no other, against this one wasting, destroying sin of Sacrilege, ever since it has been an iniquity established by a law in the midst of us:
yet again, to observe the Judgments of our God, to instance in no other, against this one wasting, destroying since of Sacrilege, ever since it has been an iniquity established by a law in the midst of us:
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Nay, not only the estate, but them and their children too, Nec gaudet tertius haeres, before the third Generation, the whole line cut off with the entail of the estate;
Nay, not only the estate, but them and their children too, Nec Gadet tertius haeres, before the third Generation, the Whole line Cut off with the entail of the estate;
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all the propagation that is made in the earth, is the transferring the Curse of Sacrilege from one house to another, that so it may yet make sorer Desolations;
all the propagation that is made in the earth, is the transferring the Curse of Sacrilege from one house to Another, that so it may yet make Sorer Desolations;
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Nay, how do we know, but that such kind of secret intimations as these to the very souls and consciences of such as are rebelliously and maliciously wicked, are as it were a Bridle in their Mouths, to curb them in, that they shall not dare either to cast a bank against,
Nay, how do we know, but that such kind of secret intimations as these to the very Souls and Consciences of such as Are rebelliously and maliciously wicked, Are as it were a Bridle in their Mouths, to curb them in, that they shall not Dare either to cast a bank against,
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and surely there have been some Mourners in our Sion to spread the hard speeches, cruel mockings of any blasphemous Rabshakeh before the Lord upon his holy Altar;
and surely there have been Some Mourners in our Sion to spread the hard Speeches, cruel mockings of any blasphemous Rabshakeh before the Lord upon his holy Altar;
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or, should they give fire, it will recoil upon themselves; NONLATINALPHABET the Church is beyond Gun-shot; Isaiah 65.25. That comfortable evangelical promise may without presumption, be here in faith and patience applied, They shall not hurt nor destroy in my holy Mountain, saith the Lord;
or, should they give fire, it will recoil upon themselves; the Church is beyond Gunshot; Isaiah 65.25. That comfortable Evangelical promise may without presumption, be Here in faith and patience applied, They shall not hurt nor destroy in my holy Mountain, Says the Lord;
they shall not dare to come nigh, to joyne themselves unto, they shall not approach to offer violence either to the Mountain, or to those that are the Servants of God upon it;
they shall not Dare to come High, to join themselves unto, they shall not approach to offer violence either to the Mountain, or to those that Are the Servants of God upon it;
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and that more specially and particularly, what this Distance was? what was that Act which these three sorts of persons did not dare, or venture to ingage themselves upon, NONLATINALPHABET to be too familiar with, to joyn themselves unto them.
and that more specially and particularly, what this Distance was? what was that Act which these three sorts of Persons did not Dare, or venture to engage themselves upon, to be too familiar with, to join themselves unto them.
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(1.) The New Convert Disciples could not but honour those whom they so much loved; and therefore they would not reckon themselves to be of their number;
(1.) The New Convert Disciples could not but honour those whom they so much loved; and Therefore they would not reckon themselves to be of their number;
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Nemo audebat se iis in serere, aut Apostolum profiteri no one durst to inroll themselves amongst the Apostles, to pretend a joynt mission or commission with them;
Nemo audebat se iis in serere, Or Apostolum profiteri no one durst to enrol themselves among the Apostles, to pretend a joint mission or commission with them;
these Disciples though sanctified, elect and pretious, yet they were not thus called; they sat at the Apostles feet, where they had laid down the price of their Goods; they did not presume to be, legati a latere, Collegue Ambassadors with them;
these Disciples though sanctified, elect and precious, yet they were not thus called; they sat At the Apostles feet, where they had laid down the price of their Goods; they did not presume to be, Legati a later, Colleague ambassadors with them;
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Erastus was in truth Junior, in comparison of these Primitive times of innocent Simplicity, in which the Spirits of the New Convert Disciples were subject to the Spirits of the Prophets and Apostles, they submiting themselves to those who were set over them in the fear and love both of God and them.
Erastus was in truth Junior, in comparison of these Primitive times of innocent Simplicity, in which the Spirits of the New Convert Disciples were Subject to the Spirits of the prophets and Apostles, they submitting themselves to those who were Set over them in the Fear and love both of God and them.
they were indeed surprised at the sudden rumor and unexpected applause; but as yet, they would be somwhat cautelous, not venture too near a conjunction to,
they were indeed surprised At the sudden rumor and unexpected applause; but as yet, they would be somewhat cautelous, not venture too near a conjunction to,
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the Enemy did not dare, as formerly, to be impetuous or violent against them; Junius renders the word certare; no one durst contend with, or withstand them:
the Enemy did not Dare, as formerly, to be impetuous or violent against them; Junius renders the word certare; no one durst contend with, or withstand them:
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Nay, the word in the Greek NONLATINALPHABET is not always to be understood of a nearness of Familiarity or Friendship, implying intimacy of acquaintance in conversation;
Nay, the word in the Greek is not always to be understood of a nearness of Familiarity or Friendship, implying intimacy of acquaintance in Conversation;
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but, somtimes it is used for such an Adherescency as is in order to opposition; NONLATINALPHABET. Hesych. Pitch, the closer it sticks, the worse it defiles;
but, sometimes it is used for such an Adherescency as is in order to opposition;. Hesych. Pitch, the closer it sticks, the Worse it defiles;
there are those who cleave to a mans company onely to sit upon his skirts, to be a snare and a greater disturbance to him; like the Pestilence, Deut. 28.21.
there Are those who cleave to a men company only to fit upon his skirts, to be a snare and a greater disturbance to him; like the Pestilence, Deuteronomy 28.21.
and NONLATINALPHABET persecutus est, in the Hebrew signifies persecution; 1 Mac. 6.21. NONLATINALPHABET. Some ungodly men joyned to those which were escaped out of the Seige, that they might betray them:
and persecutus est, in the Hebrew signifies persecution; 1 Mac. 6.21.. some ungodly men joined to those which were escaped out of the Siege, that they might betray them:
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That the Gospel of God is then glorified, and the word of it accompanied with power when it creates reverence and respect to those that are the Dispensers of it,
That the Gospel of God is then glorified, and the word of it accompanied with power when it creates Reverence and respect to those that Are the Dispensers of it,
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Christ never intended that his Priests should be themselves of, much less made a Scoff and Derision to the meanest and lowest of the People; No, he will be honoured in his servants,
christ never intended that his Priests should be themselves of, much less made a Scoff and Derision to the Meanest and lowest of the People; No, he will be honoured in his Servants,
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or (which is worse) as a Priestly Malediction shake off the dust from their feet, against that City or House which are not worthy of their Peace, (that is, of a Priestly Benediction, ) who know not how to receive a Prophet in the name of a Prophet, of Christ that great Prophet who appeared in the flesh a Minister of Righteousness; who say not, Blessed is he that cometh to us in the Name of the Lord.
or (which is Worse) as a Priestly Malediction shake off the dust from their feet, against that city or House which Are not worthy of their Peace, (that is, of a Priestly Benediction,) who know not how to receive a Prophet in the name of a Prophet, of christ that great Prophet who appeared in the Flesh a Minister of Righteousness; who say not, Blessed is he that comes to us in the Name of the Lord.
whilst persons who by their office are Sacred, are the Scoff and Derision of almost every one they meet, to avoid which, some have been forced to lay aside their habit; but,
while Persons who by their office Are Sacred, Are the Scoff and Derision of almost every one they meet, to avoid which, Some have been forced to lay aside their habit; but,
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he must be careful that his conversation be neither supercilious, nor precarious; that he neither be arrogant, nor contemptible; neither haughty, nor despicable;
he must be careful that his Conversation be neither supercilious, nor precarious; that he neither be arrogant, nor contemptible; neither haughty, nor despicable;
he must be affable and courteous to all in a Spirit of Love, and yet keep that station to which God and the Church has called him, in the Spirit of a Sound, Sober and of a resolved Mind; in a word, let the Man of God in the diligent discharge of his duty Magnifie his own Office, so shall he have a good report of those that are without, such as was the respect which was given here to the Apostles, the very ordinary sort of people Magnified them.
he must be affable and courteous to all in a Spirit of Love, and yet keep that station to which God and the Church has called him, in the Spirit of a Found, Sobrium and of a resolved Mind; in a word, let the Man of God in the diligent discharge of his duty Magnify his own Office, so shall he have a good report of those that Are without, such as was the respect which was given Here to the Apostles, the very ordinary sort of people Magnified them.
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notwithstanding the awe and dread which was at this time upon the Spirits of those who were assembled with the Apostles; the Humility and Modesty of some exercised, a timorous misgiving raised in others, Fear and Astonishment surprising all;
notwithstanding the awe and dread which was At this time upon the Spirits of those who were assembled with the Apostles; the Humility and Modesty of Some exercised, a timorous misgiving raised in Others, fear and Astonishment surprising all;
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The People in whom at this time simplicity and integrity were vertues highly commendable, might satisfie themselves in giving due praise and honour unto those, from whom,
The People in whom At this time simplicity and integrity were Virtues highly commendable, might satisfy themselves in giving due praise and honour unto those, from whom,
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it was not Ignorance but Reverence which was the Parent of the Devotion, and that Devotion was increased even to Admiration; so that the Praise which was here perfected, was so perfected, as it was the result of a due distance observed at a solemn and holy Convention, and that in a due and consecrated place; where the service was celebrated after a due manner, whilst they were all with one accord.
it was not Ignorance but reverence which was the Parent of the Devotion, and that Devotion was increased even to Admiration; so that the Praise which was Here perfected, was so perfected, as it was the result of a due distance observed At a solemn and holy Convention, and that in a due and consecrated place; where the service was celebrated After a due manner, while they were all with one accord.
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It is Mr. Calvin's note upon this part of the Text; " Est in Disciplina sancta, & in sincero pietatis cultu arcanae quaedam NONLATINALPHABET; quae multos etiam invitos distringat;
It is Mr. Calvin's note upon this part of the Text; " Est in Discipline sancta, & in sincero pietatis cultu arcanae quaedam; Quae multos etiam invitos distringat;
sed qualis ea est hodie, nescimus, &c. There is in holy Discipline, and the sincere administration of Gods worship, (he speaks there of a Regular solemnity,
sed qualis ea est hodie, nescimus, etc. There is in holy Discipline, and the sincere administration of God's worship, (he speaks there of a Regular solemnity,
All solemnity is Majestical; and the Beauty of Holiness is both lovely and Triumphant; it creates awe and reverence in the hearts of those that are Assembled, their souls are discovered, they are seen of all,
All solemnity is Majestical; and the Beauty of Holiness is both lovely and Triumphant; it creates awe and Reverence in the hearts of those that Are Assembled, their Souls Are discovered, they Are seen of all,
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and convinced of all, and falling down on their faces they worship God, and have a reverend esteem for holy men, reporting God to be amongst them of a truth.
and convinced of all, and falling down on their faces they worship God, and have a reverend esteem for holy men, reporting God to be among them of a truth.
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Veneration is the due result of splendor in a visible dispensation; and we may safely pass this judgment upon the that Church, she is all glorious within, when we see her clothing to be of wrought gold;
Veneration is the due result of splendour in a visible Dispensation; and we may safely pass this judgement upon the that Church, she is all glorious within, when we see her clothing to be of wrought gold;
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that neither God, his service, nor they who minister about it can so soon be lightly esteemed. Psal. 110.3. This was Gods promise to his Son after that he had drunk of the brook by the way, that he should lift up his head; and because his head should be lifted up, therefore thy people shall be a willing power in the day of thy power;
that neither God, his service, nor they who minister about it can so soon be lightly esteemed. Psalm 110.3. This was God's promise to his Son After that he had drunk of the brook by the Way, that he should lift up his head; and Because his head should be lifted up, Therefore thy people shall be a willing power in the day of thy power;
so that the Administration of the everlasting Gospel, is a Day of Power, in it a willing People, and all because of the Beauties of holiness, the outward solemnities of the sanctuary glorious and magnificent;
so that the Administration of the everlasting Gospel, is a Day of Power, in it a willing People, and all Because of the Beauty's of holiness, the outward solemnities of the sanctuary glorious and magnificent;
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NONLATINALPHABET from the People to the Apostles; this was the honour of these Saints, their Persons to be in esteem amongst the Multitudes. Third, The Occasion of this Reverence and Respect; NONLATINALPHABET Many signes and wonders wrought amongst the people;
from the People to the Apostles; this was the honour of these Saints, their Persons to be in esteem among the Multitudes. Third, The Occasion of this reverence and Respect; Many Signs and wonders wrought among the people;
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NONLATINALPHABET Magnified. The word is used both of that honour which God is pleased to vindicate to himself; as also which he doth vouchsafe sometimes to bestow upon his creature: again, of that Glory which man is to ascribe unto God; and of that respect which one man may give unto,
Magnified. The word is used both of that honour which God is pleased to vindicate to himself; as also which he does vouchsafe sometime to bestow upon his creature: again, of that Glory which man is to ascribe unto God; and of that respect which one man may give unto,
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& the needy from the dunghill, to set him with the Princes even with the Princes of his people; 1 Chron. 29.25. It was the Lord, who magnified Solomon exceedingly in the sight of all Israel. Yet again;
& the needy from the dunghill, to Set him with the Princes even with the Princes of his people; 1 Chronicles 29.25. It was the Lord, who magnified Solomon exceedingly in the sighed of all Israel. Yet again;
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this is that Glory which we ascribe unto our Maker, when we praise him who is higher then the highest, give him that honour which he is pleased to require of us,
this is that Glory which we ascribe unto our Maker, when we praise him who is higher then the highest, give him that honour which he is pleased to require of us,
— And yet, after all the former acceptions of the word, this is that which God commands, that one amongst another honour should be given where honour is due;
— And yet, After all the former acceptions of the word, this is that which God commands, that one among Another honour should be given where honour is due;
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if for no other, because he is an Apostle: 2 Cor. 10.15. This was that honour, which without ambition or offence St. Paul did justly vindicate to himself, " Having hope that we shall be inlarged by you, NONLATINALPHABET, Magnified amongst you, according to our Rule abundantly;
if for no other, Because he is an Apostle: 2 Cor. 10.15. This was that honour, which without ambition or offence Saint Paul did justly vindicate to himself, " Having hope that we shall be enlarged by you,, Magnified among you, according to our Rule abundantly;
And, Was this the receptation of the Gospel in its first Plantation? did the word of Salvation run, only whilst it was glorified? and glorified it was indeed in the hearts and mouthes of all that saw and heard it;
And, Was this the receptation of the Gospel in its First Plantation? did the word of Salvation run, only while it was glorified? and glorified it was indeed in the hearts and mouths of all that saw and herd it;
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What shall we say then, when amongst those that are called Christians, the Word of Life is the derision of those that pass along the streets? when the Servants of God are despised for their works sake? Nay, the very Oracles of God have not escaped,
What shall we say then, when among those that Are called Christians, the Word of Life is the derision of those that pass along the streets? when the Servants of God Are despised for their works sake? Nay, the very Oracles of God have not escaped,
who throw about their Libellous Pasquills, and their Satyrical Lampoons, not only against the civil and sacred orders of man that are established amongst us,
who throw about their Libellous Pasquills, and their Satyrical Lampoons, not only against the civil and sacred order of man that Are established among us,
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as if it were the greatest piece of gallantry in the world, for a man to be so fool-hardy as to imagine, that sometime for Diversion, God himself may be mocked!
as if it were the greatest piece of gallantry in the world, for a man to be so foolhardy as to imagine, that sometime for Diversion, God himself may be mocked!
and the mouth is so wide a door to let out folly? But, surely it was never intended that the Word of Life should be thus magnified, only in the great swelling words of vanity and impiety! would you be happy in the earth, live long, and see good daies? Psal. 34.13. Keep your Tongues from evil;
and the Mouth is so wide a door to let out folly? But, surely it was never intended that the Word of Life should be thus magnified, only in the great swelling words of vanity and impiety! would you be happy in the earth, live long, and see good days? Psalm 34.13. Keep your Tongues from evil;
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Whatsoever things are lovely, whatsoever things are of good report, especially in the Dispensation of the Gospel, in the solemn Administration of the Service of God,
Whatsoever things Are lovely, whatsoever things Are of good report, especially in the Dispensation of the Gospel, in the solemn Administration of the Service of God,
what, shall we villifie that, which according to the entertainment it meets with (I mean our Holy Religion ) proves where ever it comes either the ruine,
what, shall we vilify that, which according to the entertainment it meets with (I mean our Holy Religion) Proves where ever it comes either the ruin,
it was Nehemiah 's prayer, and the prayer of Faith heard in an accepted time, in that he had Magnified the worship of the God of his Fathers with all his heart,
it was Nehemiah is prayer, and the prayer of Faith herd in an accepted time, in that he had Magnified the worship of the God of his Father's with all his heart,
quite contrary to what was done in the Text, where the very ordinary sort of people had the persons of holy men in admiration, onely because of a Spiritual and holy advantage; and that is the
quite contrary to what was done in the Text, where the very ordinary sort of people had the Persons of holy men in admiration, only Because of a Spiritual and holy advantage; and that is the
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Second thing now to be considered in this Third part of the Text, the Persons by, and to whom, this respect was given; from the People to the Apostles, NONLATINALPHABET this the honour of these Saints, their Persons to be had in esteem amongst the Multitudes.
Second thing now to be considered in this Third part of the Text, the Persons by, and to whom, this respect was given; from the People to the Apostles, this the honour of these Saints, their Persons to be had in esteem among the Multitudes.
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Excluditur Pontificia factio, they who sate in the Chair of Moses would give no heed to those who Preached Jesus, that great Prophet who was to come into the World, of whom Moses and all the Prophets did write; ver. 17. The High Priests, and those that were with him,
Excluditur Papal Factio, they who sat in the Chair of Moses would give no heed to those who Preached jesus, that great Prophet who was to come into the World, of whom Moses and all the prophets did write; for. 17. The High Priests, and those that were with him,
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even the whole Sect of the Sadduces were filled with indignation. Thus, as our Saviour formerly, so fared his Disciples here, St. John 7.48. Have any of the Pharisees or Rulers believed on him? but this People who know not the Law are cursed;
even the Whole Sect of the Sadducees were filled with Indignation. Thus, as our Saviour formerly, so fared his Disciples Here, Saint John 7.48. Have any of the Pharisees or Rulers believed on him? but this People who know not the Law Are cursed;
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and yet, fullfilling all Righteousness they are Blessed, having embraced the everlasting Gospel: from the Multitudes where there was Love, there was Honour also;
and yet, fulfilling all Righteousness they Are Blessed, having embraced the everlasting Gospel: from the Multitudes where there was Love, there was Honour also;
the People, who did here Magnifie, were such as would not come too near, and yet they would not stay away, that so the Publick place for Divine Worship might be full.
the People, who did Here Magnify, were such as would not come too near, and yet they would not stay away, that so the Public place for Divine Worship might be full.
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Thronged Multitudes, when they betake themselves into corners, and separate from the places of open Assemblies, are such who heap up Teachers to themselves, and despise their lawful Guides;
Thronged Multitudes, when they betake themselves into corners, and separate from the places of open Assemblies, Are such who heap up Teachers to themselves, and despise their lawful Guides;
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and his own labours, that he has rightly divided the word of Truth, and approved himself as a Workman that need not be ashamed, herein alwayes exercising himself to have a Conscience void of offence toward God, and toward all men;
and his own labours, that he has rightly divided the word of Truth, and approved himself as a Workman that need not be ashamed, herein always exercising himself to have a Conscience void of offence towards God, and towards all men;
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but that they shall be convinced at length of his integrity, in that he has not performed his Duty by Degrees, comes not upon them with his after-claps, he has not in the least dissembled either with God or them.
but that they shall be convinced At length of his integrity, in that he has not performed his Duty by Degrees, comes not upon them with his afterclaps, he has not in the least dissembled either with God or them.
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It is not, (whatsoever some may think in their worldly wisdom, which is not so pure, as they prerend it peaceable ) alwayes advantagious to comply with,
It is not, (whatsoever Some may think in their worldly Wisdom, which is not so pure, as they prerend it peaceable) always advantageous to comply with,
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And, yet for all this the Servant of God must not be pievish; he may be resolute, but not froward; and let him bear patiently this reproach if for his constancy to that to which he has subscribed so often, he is counted violent by some, pert and pragmatical by others, who have no other plea to excuse their own Hypocritical luke-warmeness, then by traducing the stedfastness of such, who according to that way which they once counted Superstition, and at this day think not so expedient, (for it seems a mechanical sanctity does not suit so well with a new mechanical Philosophy ) Worship the God of their Fathers:
And, yet for all this the Servant of God must not be peevish; he may be resolute, but not froward; and let him bear patiently this reproach if for his constancy to that to which he has subscribed so often, he is counted violent by Some, pert and pragmatical by Others, who have no other plea to excuse their own Hypocritical luke-warmeness, then by traducing the steadfastness of such, who according to that Way which they once counted Superstition, and At this day think not so expedient, (for it seems a mechanical sanctity does not suit so well with a new mechanical Philosophy) Worship the God of their Father's:
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Notwithstanding, these corrupt Principles, fomented amongst false Brethren, may the poor deluded People, whose immortal souls are precious, be convinced;
Notwithstanding, these corrupt Principles, fomented among false Brothers, may the poor deluded People, whose immortal Souls Are precious, be convinced;
when they see their Priests cloathed with Righteousness in relation to God and his Church, and with humility in reference to them, this should raise their veneration of them, and esteem for them.
when they see their Priests clothed with Righteousness in Relation to God and his Church, and with humility in Referente to them, this should raise their veneration of them, and esteem for them.
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or destroy that, which he would seemingly pretend to build, and so either way make himself a Transgressor) nay, it makes much for the Magnifying of his office in the sight of all the People, when in a constant regular performance of his own Duty, he shews hmself gentle and courteous even to the froward and perverse:
or destroy that, which he would seemingly pretend to built, and so either Way make himself a Transgressor) nay, it makes much for the Magnifying of his office in the sighed of all the People, when in a constant regular performance of his own Duty, he shows himself gentle and courteous even to the froward and perverse:
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Call it what you will, either Moderation, as it respects the Subject, and is a personal qualification; or, Popularity, as it has an influence upon others, and is some kind of aery satisfaction upon the performance of any thing that has been well taken; the true notion either of one, or the other, or of Both,
Call it what you will, either Moderation, as it respects the Subject, and is a personal qualification; or, Popularity, as it has an influence upon Others, and is Some kind of aery satisfaction upon the performance of any thing that has been well taken; the true notion either of one, or the other, or of Both,
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as one and the same, (I am sure in many persons they are convertible, and one Definition will serve Both, in whom all their Moderation is their popularity, ) the true Notion, I say, of each, is not the abatement of our own strictness;
as one and the same, (I am sure in many Persons they Are convertible, and one Definition will serve Both, in whom all their Moderation is their popularity,) the true Notion, I say, of each, is not the abatement of our own strictness;
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but to labour the supporting those that are weak, to restore such as are gone aside to that stedfastness which they may see us profess in a Spirit of love and charity;
but to labour the supporting those that Are weak, to restore such as Are gone aside to that steadfastness which they may see us profess in a Spirit of love and charity;
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it is not an unworthy sneaking compliance; (like Elie 's sons in the Priests office, to do any thing for a Morsel of Bread or a piece of Silver,) but, it is an affable, winning behaviour in converse, to allure those who are disaffected to embrace that order which they may see us so severely practice.
it is not an unworthy sneaking compliance; (like Ely is Sons in the Priests office, to do any thing for a Morsel of Bred or a piece of Silver,) but, it is an affable, winning behaviour in converse, to allure those who Are disaffected to embrace that order which they may see us so severely practice.
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It were a strange way (we should think) to heal the sick, and raise him up again, should the Physician feign himself, to be in the same distemper with his Patient; it would surely be to better purpose to apply gentle and healing Medicines,
It were a strange Way (we should think) to heal the sick, and raise him up again, should the physician feign himself, to be in the same distemper with his Patient; it would surely be to better purpose to apply gentle and healing Medicines,
And shall the Physicians of Israel lick up the sores of the people? Suit themselves to their Maladies? be partakers of other mens sins? were it not both honester,
And shall the Physicians of Israel lick up the sores of the people? Suit themselves to their Maladies? be partakers of other men's Sins? were it not both Honester,
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Wine that may throughly search and cleanse, and Oil that may kindly close up, that so the Wound of the Daughter of his People be not slightly healed? is it not more becoming his profession thus to behave himself, rather then that such a one as is ingaged in the cure of souls, should by a sordid imitation humour the Fancy of the Diseased, or Disaffected? and though somtimes Corrosives are to be applied,
Wine that may thoroughly search and cleanse, and Oil that may kindly close up, that so the Wound of the Daughter of his People be not slightly healed? is it not more becoming his profession thus to behave himself, rather then that such a one as is engaged in the cure of Souls, should by a sordid imitation humour the Fancy of the Diseased, or Disaffected? and though sometimes Corrosives Are to be applied,
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and not always Cordials; whatsoever are the hurts of the people, they are to be opened and touched to the quick; yet the Spiritual Chyrurgion, as he is to have a Lions couragious heart, so he must have a gentle, easie, and a skilful hand;
and not always Cordials; whatsoever Are the hurts of the people, they Are to be opened and touched to the quick; yet the Spiritual Chirurgeon, as he is to have a Lions courageous heart, so he must have a gentle, easy, and a skilful hand;
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even in holy and strict Discipline, the Rod it self may be managed dexterously, and with a Spirit of meekness; The blooming, budding Rod of Aaron, yielding Almonds, and those were the fruits of Peace; that Peace which the very People, (when by the blessing of Aarons God upon them, they do experience it) shall magnifie; yea,
even in holy and strict Discipline, the Rod it self may be managed dexterously, and with a Spirit of meekness; The blooming, budding Rod of Aaron, yielding Almonds, and those were the fruits of Peace; that Peace which the very People, (when by the blessing of Aaron's God upon them, they do experience it) shall magnify; yea,
and Magnifie those that bring it to them, saying, " Blessed are they that come to us in the Name of the God of Peace, that so our Houses may no more be left unto us Desolate;
and Magnify those that bring it to them, saying, " Blessed Are they that come to us in the Name of the God of Peace, that so our Houses may no more be left unto us Desolate;
although the Terrors of the Lord may sometimes accompany his message even they shall perswade, — as here in the Text; the fruit of all which, in Gods due time, shall be Peace unto those that seek Peace, in keeping their due Distance from, in giving due Praise and Honour to those who are the Ambassadors of Peace from Heaven to all;
although the Terrors of the Lord may sometime accompany his message even they shall persuade, — as Here in the Text; the fruit of all which, in God's due time, shall be Peace unto those that seek Peace, in keeping their due Distance from, in giving due Praise and Honour to those who Are the ambassadors of Peace from Heaven to all;
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(2.) To the Apostles NONLATINALPHABET this the honour of these Saints, their Persons to be magnified amongst the multitudes. And here it is observable, that the Admiration or Praise which was given to the Apostles was given to them all indifferently;
(2.) To the Apostles this the honour of these Saints, their Persons to be magnified among the Multitudes. And Here it is observable, that the Admiration or Praise which was given to the Apostles was given to them all indifferently;
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and that, in a whole community, as they were all assembled with one accord, agreeing together as Brethren, in the Kingdom and Patience of our Lord Jesus:
and that, in a Whole community, as they were all assembled with one accord, agreeing together as Brothers, in the Kingdom and Patience of our Lord jesus:
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though the next words to the Text tells us, that there was healing to all such as passed but under his shadow; and St. John though once a Beloved Disciple, in the success of his Ministry does expect no more honour from the People,
though the next words to the Text tells us, that there was healing to all such as passed but under his shadow; and Saint John though once a beloved Disciple, in the success of his Ministry does expect no more honour from the People,
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And here the People are to be advised, that although they ought to have the persons of Apostolical men in honour and admiration, yet it must not be to the disparagement of any of the same Order: Christ has promised a Prophets reward to such as receive a Prophet, not as this, or that man, so, or so qualified;
And Here the People Are to be advised, that although they ought to have the Persons of Apostolical men in honour and admiration, yet it must not be to the disparagement of any of the same Order: christ has promised a prophets reward to such as receive a Prophet, not as this, or that man, so, or so qualified;
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but, meerly in relation to his Office and his Calling, as he comes in the Name of a Prophet: Honour should be the result of Love, not of a partial affection;
but, merely in Relation to his Office and his Calling, as he comes in the Name of a Prophet: Honour should be the result of Love, not of a partial affection;
are they not all alike Ministers of Christ our Common Saviour in order to a Universal Redemption? It was an argument of schism and division in the Church of Corinth, when some of them were for Paul, some for Apollos, some for Cephas: some for Cephas; a Pillar of the Church, if not a corner stone, who delivered the word with authority and power;
Are they not all alike Ministers of christ our Common Saviour in order to a Universal Redemption? It was an argument of Schism and division in the Church of Corinth, when Some of them were for Paul, Some for Apollos, Some for Cephas: Some for Cephas; a Pillar of the Church, if not a corner stone, who Delivered the word with Authority and power;
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and though he does admit, that a Reason may be given for our Hope, yet it must be with Reverence and Fear; thus, the very Dignity of the Messenger might seem to be credit enough for the Reception of his Message: he having the Primacy over the rest, it was reason good enough that he should be heard in the first place? Cephas, by whom you have believed:
and though he does admit, that a Reason may be given for our Hope, yet it must be with reverence and fear; thus, the very Dignity of the Messenger might seem to be credit enough for the Reception of his Message: he having the Primacy over the rest, it was reason good enough that he should be herd in the First place? Cephas, by whom you have believed:
others were for the rare notions, the sublime curious speculations of St. Paul, such a one as was wrapped into the third heavens every time he spake, whose reach was within, and beyond the clouds, whilst he was manuring his Corinthians, who were his Husbandry upon earth;
Others were for the rare notions, the sublime curious speculations of Saint Paul, such a one as was wrapped into the third heavens every time he spoke, whose reach was within, and beyond the Clouds, while he was manuring his Corinthians, who were his Husbandry upon earth;
Paul planteth: and yet a third sort were for the eloquence and Rhetorick of Apollos, whose Doctrine distilled as the rain, and his Speech was as the dew; Apolles watereth: and all this while the sweet influences of heaven were not considered, God was for gotten, who gave the increase:
Paul plants: and yet a third sort were for the eloquence and Rhetoric of Apollos, whose Doctrine distilled as the rain, and his Speech was as the due; Apollos Waters: and all this while the sweet influences of heaven were not considered, God was for got, who gave the increase:
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what was all this, but a signe that their admiration proceeded more from their humour, then their Love? it was not Spiritual, but carnal; it was not a rejoycing in order and unity; but a breaking into factions and parties against the established community; hence were the Divisions and schisms amongst them.
what was all this, but a Signen that their admiration proceeded more from their humour, then their Love? it was not Spiritual, but carnal; it was not a rejoicing in order and unity; but a breaking into factions and parties against the established community; hence were the Divisions and schisms among them.
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But, would we be with the multitude in that which is good? we must go along with them into Solomons Porch, and behold them there magnifying the Apostles without the least respect of Persons; the Dispensation which at this time was amongst the People, was various; and yet the commendation was Ʋniform; here was severity from some of the Apostles, in the rigorous execution of wrath;
But, would we be with the multitude in that which is good? we must go along with them into Solomons Porch, and behold them there magnifying the Apostles without the least respect of Persons; the Dispensation which At this time was among the People, was various; and yet the commendation was Ʋniform; Here was severity from Some of the Apostles, in the rigorous execution of wrath;
as the servants of the most high God, and God in them, as the God of Order and Ʋnion was praised and magnified amongst the multitudes; so that their Praises were as solemn, as was their meeting; as regular, as was their solemnity; though they were a multitude, they were not confused; there was no uproar in this gratulatory Magnificat; not such as was at Ephesus, when the people extolled their great Diana, and the most part knew not why they were assembled;
as the Servants of the most high God, and God in them, as the God of Order and Ʋnion was praised and magnified among the Multitudes; so that their Praises were as solemn, as was their meeting; as regular, as was their solemnity; though they were a multitude, they were not confused; there was no uproar in this gratulatory Magnificat; not such as was At Ephesus, when the people extolled their great Diana, and the most part knew not why they were assembled;
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and we have good reason to believe that the impetus upon the people was without tumult, fince their admiration was the product of their Faith which is the
and we have good reason to believe that the impetus upon the people was without tumult, fince their admiration was the product of their Faith which is the
Third thing to be considered in this third part of the Text, (viz.) the Occasion of this awful Reverence and Respect; at the begining of the 12th verse; NONLATINALPHABET.
Third thing to be considered in this third part of the Text, (viz.) the Occasion of this awful reverence and Respect; At the beginning of the 12th verse;.
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only they are themselves the greatest prodigy, in that they wickedly dispute the truth of that, which for fear of humane laws, they dare not in some sort or other, but profess:
only they Are themselves the greatest prodigy, in that they wickedly dispute the truth of that, which for Fear of humane laws, they Dare not in Some sort or other, but profess:
and yet there are Signes and Wonders continued, like these in the Text, sufficient to create Reverence and Respect to sacred Persons, were they not too much cherished and incouraged amongst us, an evil heart of unbelief against all manner of Providence soever,
and yet there Are Signs and Wonders continued, like these in the Text, sufficient to create reverence and Respect to sacred Persons, were they not too much cherished and encouraged among us, an evil heart of unbelief against all manner of Providence soever,
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and so against God himself: however, let us urge what was commendable in the People here receiving the Truths of the Gospel in the love and due esteem of those that brought them, to the reproach of the Generations that have succeeded, who make a mock of holiness and Piety:
and so against God himself: however, let us urge what was commendable in the People Here receiving the Truths of the Gospel in the love and due esteem of those that brought them, to the reproach of the Generations that have succeeded, who make a mock of holiness and Piety:
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Signes and Wonders causal of honour and admiration to the Apostles; and those in the First Place, Signes of terror to the wicked, because of the judgment which was inflicted.
Signs and Wonders causal of honour and admiration to the Apostles; and those in the First Place, Signs of terror to the wicked, Because of the judgement which was inflicted.
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as it humbles those upon whom it is inflicted, so it renders them in whose vindication it is exerted, the more venerable; their persons are to be distinguished from the common sort of men,
as it humbles those upon whom it is inflicted, so it renders them in whose vindication it is exerted, the more venerable; their Persons Are to be distinguished from the Common sort of men,
and this made the next Captain to dread and revere the Prophet, to cast his sword and himself at his seet, saying, O Man of God, I pray thee let my life,
and this made the next Captain to dread and revere the Prophet, to cast his sword and himself At his seet, saying, Oh Man of God, I pray thee let my life,
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and the life of these fifty thy servants be pretious in thy sight; Behold there came fire from heaven, and burnt the two former Captains, and their fifties;
and the life of these fifty thy Servants be precious in thy sighed; Behold there Come fire from heaven, and burned the two former Captains, and their fifties;
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if not for his servants, yet for his Church, in fire, and that a fire from heaven, which the breath of the Lord had kindled? Surely if not in fire, though the smoke is still in our nostrils, yet in as dreadful and as fore calamities!
if not for his Servants, yet for his Church, in fire, and that a fire from heaven, which the breath of the Lord had kindled? Surely if not in fire, though the smoke is still in our nostrils, yet in as dreadful and as before calamities!
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if not in the sight of this people, who will not see, yet of the nations round about us, in the severer expressions of his anger against this one sin of Sacrilege so dreadfully visited for in the Text;
if not in the sighed of this people, who will not see, yet of the Nations round about us, in the severer expressions of his anger against this one since of Sacrilege so dreadfully visited for in the Text;
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how has this sin, ever since it was conceived brought forth nothing but death? Restitution, had we but faith to believe it, were the onliest and readiest way to settle us upon the right foundations of peace and prosperity;
how has this since, ever since it was conceived brought forth nothing but death? Restitution, had we but faith to believe it, were the onliest and Readiest Way to settle us upon the right foundations of peace and Prosperity;
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one would think, to reflect a little backward upon the ruines which this Desolating Sin hath made amongst us within the compass of little more then One hundred years, should be enough to affrighten those who have any love to their Countrey,
one would think, to reflect a little backward upon the ruins which this Desolating since hath made among us within the compass of little more then One hundred Years, should be enough to affrighten those who have any love to their Country,
if they have but little regard to their Religion, that, for the next Generations sake, which is to come, they would not further promote the establishing of this iniquity by law;
if they have but little regard to their Religion, that, for the next Generations sake, which is to come, they would not further promote the establishing of this iniquity by law;
lest whilst they do gredily catch at the portion of meat which is upon Gods Altar, they unawares bring a burning coal along with it, not to cleanse their lips, but, which will burn their nests, and kill their young ones, destroy their whole Family!
lest while they do greedily catch At the portion of meat which is upon God's Altar, they unawares bring a burning coal along with it, not to cleanse their lips, but, which will burn their nests, and kill their young ones, destroy their Whole Family!
both the Ground is holy, and so is the portion likewise that is alloted for the maintenance of the Building, ) lays his Foundation, if not upon Sand, yet in Fire; the Fire from Gods Altar, hid,
both the Ground is holy, and so is the portion likewise that is allotted for the maintenance of the Building,) lays his Foundation, if not upon Sand, yet in Fire; the Fire from God's Altar, hid,
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as it were, in its own Embers at the bottom, sometime or other will break out afresh, the ruine and destruction will be inevitable, a sad Desolation not at all to be withstood:
as it were, in its own Embers At the bottom, sometime or other will break out afresh, the ruin and destruction will be inevitable, a sad Desolation not At all to be withstood:
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Not unlike this were in a great measure the Signes and Wonders in the Text, which were causal of a reverent esteem in the people of the administration of Gods service;
Not unlike this were in a great measure the Signs and Wonders in the Text, which were causal of a reverend esteem in the people of the administration of God's service;
(to wit) Gods sore displeasure manifested against the sin of Sacrilege; and this should have the same effect now, were there not a Generation of Vipers amongst us, who delight in nothing but in Eating through the Bowels of their Mother-Church;
(to wit) God's soar displeasure manifested against the since of Sacrilege; and this should have the same Effect now, were there not a Generation of Vipers among us, who delight in nothing but in Eating through the Bowels of their Mother-Church;
(2.) Signes and Wonders still, and those the occasions of a great Veneration, being there were Wonders of Mercy to all those who stood in need of healing,
(2.) Signs and Wonders still, and those the occasions of a great Veneration, being there were Wonders of Mercy to all those who stood in need of healing,
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nay, though Multitudes came out of the Cities round about, bringing sick folks, and those that were vexed with unclean Spirits, they were all healed, every one.
nay, though Multitudes Come out of the Cities round about, bringing sick folks, and those that were vexed with unclean Spirits, they were all healed, every one.
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The Gospel of the Kingdom was ordained of God in the hands of Jesus, as a Mediator, in the Mouths of the Apostles as the Dispencers of it, to be for health both unto Body and Soul;
The Gospel of the Kingdom was ordained of God in the hands of jesus, as a Mediator, in the Mouths of the Apostles as the Dispencers of it, to be for health both unto Body and Soul;
whilst unto those who fear and reverence the word of God which is to be magnified above all his name, Christ as the Son of righteousness, his Apostles and their Successors as the Stars in his right hand, they have their sweeter influences,
while unto those who Fear and Reverence the word of God which is to be magnified above all his name, christ as the Son of righteousness, his Apostles and their Successors as the Stars in his right hand, they have their Sweeten influences,
And although at this day these extraordinary benefits are with-held, there being no need of such wonders now to confirm that word of life into which we are no sooner born then baptized,
And although At this day these extraordinary benefits Are withheld, there being no need of such wonders now to confirm that word of life into which we Are no sooner born then baptised,
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and we all of us may, or should suck in the sincere milk of the Word, with that which we draw from our Mothers brests, our parents according to the flesh being as Tutors and Governours to bring us to God our Father, to Christ our elder Brother,
and we all of us may, or should suck in the sincere milk of the Word, with that which we draw from our Mother's breasts, our Parents according to the Flesh being as Tutors and Governors to bring us to God our Father, to christ our elder Brother,
to consider that outward peace, plenty, and prosperity, which God usually gives in as a Temporal advantage to that Nation or people amongst whom his worship is celebrated in the Beauty and Glory of it;
to Consider that outward peace, plenty, and Prosperity, which God usually gives in as a Temporal advantage to that nation or people among whom his worship is celebrated in the Beauty and Glory of it;
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and count her Towers, mark well her Bulwarks, and reckon up the Fortresses thereof, this the security and strength of the City; but then for its glory and splendor, see there also Majesty as most excellent, there are the seats for judgment, and the throne is there established for the House of David: But on the contrary, whence come wars and tumults, intestine broils,
and count her Towers, mark well her Bulwarks, and reckon up the Fortresses thereof, this the security and strength of the city; but then for its glory and splendour, see there also Majesty as most excellent, there Are the seats for judgement, and the throne is there established for the House of David: But on the contrary, whence come wars and tumults, intestine broils,
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or hostile invasions? are they not most usually directed providentially as to the ultimate end of them, in order to the removal of the Candlestick from those who do not value it, who care not to rejoice in the Light that is fixed in it? hence the Kingdom of God is taken away from those who lightly regard it,
or hostile invasions? Are they not most usually directed providentially as to the ultimate end of them, in order to the removal of the Candlestick from those who do not valve it, who care not to rejoice in the Light that is fixed in it? hence the Kingdom of God is taken away from those who lightly regard it,
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Where is the Church of Corinth now? or where are the seven Churches of Asia? what is become of Antioch, where our Religion was first Christened, the name of our Lord called upon his followers? I might mention the rest, to whom St. Paul writes his Epistles; how were they once exalted unto heaven in their glorious and great injoyments? but,
Where is the Church of Corinth now? or where Are the seven Churches of Asia? what is become of Antioch, where our Religion was First Christened, the name of our Lord called upon his followers? I might mention the rest, to whom Saint Paul writes his Epistles; how were they once exalted unto heaven in their glorious and great enjoyments? but,
as its concomitant, the miraculous gift of healing all manner of diseases and bodily infirmities; yet certainly it continues health, where it doth not restore it; or at least, the prophanation of it, is that which kindles Gods wrath against us,
as its concomitant, the miraculous gift of healing all manner of diseases and bodily infirmities; yet Certainly it continues health, where it does not restore it; or At least, the profanation of it, is that which kindles God's wrath against us,
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and provokes him to plague us with divers Diseases, and sundry kinds of death, (as our Liturgy, in the preparatory exhortation to the Communion most piously observes;) to consider what ruines have been made by Pestilence, Famine, and Sword, in Christian Common wealths; may we not say with the Apostle, that for this cause many have been sick, many weak,
and provokes him to plague us with diverse Diseases, and sundry Kinds of death, (as our Liturgy, in the preparatory exhortation to the Communion most piously observes;) to Consider what ruins have been made by Pestilence, Famine, and Sword, in Christian Common wealths; may we not say with the Apostle, that for this cause many have been sick, many weak,
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and many have fallen asleep? so that in some sense it is manifest, that the due and right ministration of the Mystery of Godliness, has the continuance of this Life, as well as the promise of that which is to come:
and many have fallen asleep? so that in Some sense it is manifest, that the due and right ministration of the Mystery of Godliness, has the Continuance of this Life, as well as the promise of that which is to come:
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and it is the first with a Promise; Remember we the performance of it, as of children by our holy Church we have been taught, That we submit our selves to all our Governors, Teachers, Spiritual Pastors and Masters;
and it is the First with a Promise; remember we the performance of it, as of children by our holy Church we have been taught, That we submit our selves to all our Governors, Teachers, Spiritual Pastors and Masters;
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in a word, which is the sum of all the rest, that we magnifie that Religion, the due solemnities of which in its wonted beauty is under God, (who to be sure will take care of his own worship, either to vindicate or promote it) the only means to make us externally happy;
in a word, which is the sum of all the rest, that we magnify that Religion, the due solemnities of which in its wonted beauty is under God, (who to be sure will take care of his own worship, either to vindicate or promote it) the only means to make us externally happy;
18. and rescued at midnight by an Angel, v. 19. early in the morning they were at their work again, standing in the Temple, and preaching to the people, v. 21. upon all this, what could the people do less then magnifie, rise up as one man in their Defence, ver. 26. The Captains and Souldiers may apprehend them,
18. and rescued At midnight by an Angel, v. 19. early in the morning they were At their work again, standing in the Temple, and preaching to the people, v. 21. upon all this, what could the people do less then magnify, rise up as one man in their Defence, ver. 26. The Captains and Soldiers may apprehend them,
and in the Synagogues where the Jews always resort, in secret they said nothing, and therefore the Officers bring them to the Council without violence,
and in the Synagogues where the jews always resort, in secret they said nothing, and Therefore the Officers bring them to the Council without violence,
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will not the Angel of the Covenant still contend in the defence of that service in which the seals of the everlasting Covenant are dispensed? are not Angels and Arch-Angels all of them NONLATINALPHABET.
will not the Angel of the Covenant still contend in the defence of that service in which the Seals of the everlasting Covenant Are dispensed? Are not Angels and Arch-Angels all of them.
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Liturgical Spirits? [ I hope no offence in the expression, though a late carping Cynick has passed some of his ungodly scoffing against it, not considering that Angels are assistant to the solemnities of Religion, that in publick worship with Angels and Arch-Angels we laud and magnifie the glorious name of God our Saviour, and in imimation of Angelical Consorts in Heaven, the holy Church Militant upon earth has borrowed her Psalmody, that so with the Triumphant there might be but One intire Chorus to praise him who is the Lord of Hosts; this onely by the way to vindicate an innocent allusion, whoever was the Author of it, there was no heed to quarel it;
Liturgical Spirits? [ I hope no offence in the expression, though a late carping Cynic has passed Some of his ungodly scoffing against it, not considering that Angels Are assistant to the solemnities of Religion, that in public worship with Angels and Arch-Angels we laud and magnify the glorious name of God our Saviour, and in imimation of Angelical Consorts in Heaven, the holy Church Militant upon earth has borrowed her Psalmody, that so with the Triumphant there might be but One entire Chorus to praise him who is the Lord of Hosts; this only by the Way to vindicate an innocent allusion, whoever was the Author of it, there was no heed to quarrel it;
] Angels so far, are Liturgical Spirits, as to Minister to those who are Heirs of this great Salvation; which, amongst true Believers, in a holy Community, in a visible Oeconmy, is dispenced:
] Angels so Far, Are Liturgical Spirits, as to Minister to those who Are Heirs of this great Salvation; which, among true Believers, in a holy Community, in a visible Oeconmy, is dispensed:
were we not, as it were, cast into prison, in that dismal night, that dark night of affliction, that night of trouble and of sore rebuke? did not the Iron enter into our very souls? I am sure it was no small addition to our misery, in that our Teachers were,
were we not, as it were, cast into prison, in that dismal night, that dark night of affliction, that night of trouble and of soar rebuke? did not the Iron enter into our very Souls? I am sure it was no small addition to our misery, in that our Teachers were,
the Tabernacle of God, at the best, was within curtains; and our Priests were hid, if not in Caves and Dens, yet in the remoter parts of the earth, of whom the World was not worthy!
the Tabernacle of God, At the best, was within curtains; and our Priests were hid, if not in Caves and Dens, yet in the Remoter parts of the earth, of whom the World was not worthy!
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What good Angel was our Deliverer? when God restored our Captivity, were we not like unto those who Dream at midnight? But, God be praised, our heaviness endured but for a Night, though the Night was long! joy after all came in the Morning; even in the Morning of that Day which the Lord himself made for us, to rejoice and be glad in it;
What good Angel was our Deliverer? when God restored our Captivity, were we not like unto those who Dream At midnight? But, God be praised, our heaviness endured but for a Night, though the Night was long! joy After all Come in the Morning; even in the Morning of that Day which the Lord himself made for us, to rejoice and be glad in it;
Methinks at length, to reflect upon the whole Series of Divine Providence, from first to last, in the Defence of this Church of England, should make it in the eyes of the very People, as it is Beautiful, so to them Venerable: God has been pleased to allot the Blessing of Joseph, as the portion of his sanctuary amongst us,
Methinks At length, to reflect upon the Whole Series of Divine Providence, from First to last, in the Defence of this Church of England, should make it in the eyes of the very People, as it is Beautiful, so to them Venerable: God has been pleased to allot the Blessing of Joseph, as the portion of his sanctuary among us,
and that no other then the Blessing of Persecution, and yet the Church over all has been more then Conqueror; A little to make out the Parallel: Gen. 49.22. Was not our Church as a fruitful bough by a Well? and that Well, a Well of Life, from thence the Waters of Salvation? did not the branches of this bough run over the Wall? and sad it is to think on it!
and that no other then the Blessing of Persecution, and yet the Church over all has been more then Conqueror; A little to make out the Parallel: Gen. 49.22. Was not our Church as a fruitful bough by a Well? and that Well, a Well of Life, from thence the Waters of Salvation? did not the branches of this bough run over the Wall? and sad it is to think on it!
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nay, the little Foxes too, might be let in to wast, devour and root up every thing that was pleasant or desireable in the Churches garden! thus the Boar of our Wood made havock, he ranged from as far as Rome, to snuff up the wind amongst us,
nay, the little Foxes too, might be let in to wast, devour and root up every thing that was pleasant or desirable in the Churches garden! thus the Boar of our Wood made havoc, he ranged from as Far as Room, to snuff up the wind among us,
the Beasts of the Field devoured, even the Beasts of Bashan, from Geneva, round about the farthest part of our Brittish Isles, were they drove in upon us, terrae pars est ultima Thule, these were they that over ran us;
the Beasts of the Field devoured, even the Beasts of Bashan, from Geneva, round about the farthest part of our Brit Isles, were they drove in upon us, terrae pars est ultima Thule, these were they that over ran us;
Tell me, have not the Archers sorely grieved this fruitful bough? have they not shot at it? and hated it? Oh! when will their anger be mortal in a good sense? will it never have an end? And yet after all this, the Churches bough abode in strength;
Tell me, have not the Archers sorely grieved this fruitful bough? have they not shot At it? and hated it? Oh! when will their anger be Mortal in a good sense? will it never have an end? And yet After all this, the Churches bough Abided in strength;
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that stone, which though the builders of Babel in their late confusions did reject, is once again become the Head of the Corner: And ought we not to Magnifie that,
that stone, which though the Builders of Babel in their late confusions did reject, is once again become the Head of the Corner: And ought we not to Magnify that,
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that if it be lawful to believe what he will do, by what he has done, in the assurance of our Faith, we may comfortably hope that he will never leave us, nor forsake us.
that if it be lawful to believe what he will do, by what he has done, in the assurance of our Faith, we may comfortably hope that he will never leave us, nor forsake us.
And yet there is one reason more to raise our esteem for such Solemn Conventions as were at this time in Solomon's Porch; we are to Magnifie that which is administred, and those who do officiate in it,
And yet there is one reason more to raise our esteem for such Solemn Conventions as were At this time in Solomon's Porch; we Are to Magnify that which is administered, and those who do officiate in it,
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but, such a one as had an influence on the course of this life, in the hopes of a Better, all was in order to salvation: Which is the Fourth part of the Text;
but, such a one as had an influence on the course of this life, in the hope's of a Better, all was in order to salvation: Which is the Fourth part of the Text;
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The Fourth SERMON The great Benefit which did accrue to the whole Community from the Reverence which was here exhibited, or rather from the whole Dispensation at this present!
The Fourth SERMON The great Benefit which did accrue to the Whole Community from the reverence which was Here exhibited, or rather from the Whole Dispensation At this present!
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BEcause of the judgment from God inflicted, which was grievous; because of the Signes and Wonders wrought, which were terrible; because of the publick Convention, the place of their meeting, their behaviour there, all which were holy; because of the due distance observed, which was solemn; because of the awfull Reverence exhibited which was beautiful and glorious; because of the Providence of God exerted, which was miraculous, but yet Constant; all these things did work together for good to those who should be saved;
Because of the judgement from God inflicted, which was grievous; Because of the Signs and Wonders wrought, which were terrible; Because of the public Convention, the place of their meeting, their behaviour there, all which were holy; Because of the due distance observed, which was solemn; Because of the awful reverence exhibited which was beautiful and glorious; Because of the Providence of God exerted, which was miraculous, but yet Constant; all these things did work together for good to those who should be saved;
and so referring to all those circumstances, but now enumerated, all contributing to the increase of their Number, who were the general Assembly of the first-born.
and so referring to all those Circumstances, but now enumerated, all contributing to the increase of their Number, who were the general Assembly of the firstborn.
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Secondly, What this great Benefit it self was, more particularly, and closely to be examined; and that in these following Particulars, all within the compass of the words themselves.
Secondly, What this great Benefit it self was, more particularly, and closely to be examined; and that in these following Particulars, all within the compass of the words themselves.
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Some that were added, and that in an External Communion; because they were added, therefore the increase of their number was visible; added to the Lord;
some that were added, and that in an External Communion; Because they were added, Therefore the increase of their number was visible; added to the Lord;
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Thirdly, For their Number; the Benefit great, because it was diffusive; the Redemption was the more precious, because intimated that it might be Ʋniversal NONLATINALPHABET. They were Multitudes.
Thirdly, For their Number; the Benefit great, Because it was diffusive; the Redemption was the more precious, Because intimated that it might be Ʋniversal. They were Multitudes.
Fourthly, No respect of Persons, in relation unto Sex; in Christ Jesus, it is not Male, nor Female, but a New Creature; the weaker Vessel has here its equal honour,
Fourthly, No respect of Persons, in Relation unto Sex; in christ jesus, it is not Male, nor Female, but a New Creature; the Weaker Vessel has Here its equal honour,
the rather, because of what they saw, and what they heard; and so it may denote in these Multitudes, an Act of free choice, and mature deliberation; they saw what was done,
the rather, Because of what they saw, and what they herd; and so it may denote in these Multitudes, an Act of free choice, and mature deliberation; they saw what was done,
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so that it was an Act of their judgment, and of their reason, in that they delivered themselves up to the obedience of their Faith. Believers were the more added to the Lord, multitudes of Men and Women.
so that it was an Act of their judgement, and of their reason, in that they Delivered themselves up to the Obedience of their Faith. Believers were the more added to the Lord, Multitudes of Men and Women.
First, To begin with that which is in the Text both first and last, NONLATINALPHABET The rather did this great Benefit accrue; or the more was it enhanced, occasion being given for this increase,
First, To begin with that which is in the Text both First and last, The rather did this great Benefit accrue; or the more was it enhanced, occasion being given for this increase,
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because of those various circumstances ennumerated, all which wrought together for the good of those who should be saved, by all which God was pleased to add unto the number of those who were to be blessed in glory everlasting.
Because of those various Circumstances enumerated, all which wrought together for the good of those who should be saved, by all which God was pleased to add unto the number of those who were to be blessed in glory everlasting.
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I shall only touch upon each of the forementioned circumstances conducing to this happy increase, and so apply the main scope of the former Discourses, to the intent that holiness may be promoted, Diffusive love,
I shall only touch upon each of the forementioned Circumstances conducing to this happy increase, and so apply the main scope of the former Discourses, to the intent that holiness may be promoted, Diffusive love,
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First, Because of the judgment from God inflicted upon the sin of Sacrilege, which was grievous; hence Believers were the more added to the Lord, and those Multitudes, ver. 11. Fear came upon the whole Church;
First, Because of the judgement from God inflicted upon the since of Sacrilege, which was grievous; hence Believers were the more added to the Lord, and those Multitudes, ver. 11. fear Come upon the Whole Church;
and over all his enemies, in the day of so dreadful a power, the People were a willing People: Fear is properly the coarctation of the Spirits upon any surprise, summoning them from the more distant parts of the body, to the relief of the nobler parts, of the heart chiefly, which is the principle seat of life;
and over all his enemies, in the day of so dreadful a power, the People were a willing People: fear is properly the coarctation of the Spirits upon any surprise, summoning them from the more distant parts of the body, to the relief of the Nobler parts, of the heart chiefly, which is the principle seat of life;
they sought God in the way of his judgments, at the dreadful effects of which they could not but be affrightned as men; and yet as Christians, they did hence take occasion to pluck up their Spirits, the more earnestly to attend upon the service of their God, securing in the first place the integrity of their Souls towards him, in so much, that should God kill them all the day long, exhibiting himself in nothing but the sad expressions of his wrath that he is a jealous God,
they sought God in the Way of his Judgments, At the dreadful effects of which they could not but be affrighted as men; and yet as Christians, they did hence take occasion to pluck up their Spirits, the more earnestly to attend upon the service of their God, securing in the First place the integrity of their Souls towards him, in so much, that should God kill them all the day long, exhibiting himself in nothing but the sad expressions of his wrath that he is a jealous God,
Not unlike to this, was that glorious and Beneficial effect of the Divine Displeasure, against those Exorcists, who Sacrilegiously arrogated to themselves the Apostolical gift, presuming to cast out Devills in the Name of Jesus, saying, We adjure thee by Jesus whom Paul Preacheth;
Not unlike to this, was that glorious and Beneficial Effect of the Divine Displeasure, against those Exorcists, who Sacrilegiously arrogated to themselves the Apostolical gift, presuming to cast out Devils in the Name of jesus, saying, We adjure thee by jesus whom Paul Preacheth;
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many of them that believed came, and confessed and shewed their deeds, they were not ashamed to declare their sin, by an open acknowledgment in Confession, in order to a Ministerial, and so more than a Declarative Absolution; they would no longer have to do either with the work,
many of them that believed Come, and confessed and showed their Deeds, they were not ashamed to declare their since, by an open acknowledgment in Confessi, in order to a Ministerial, and so more than a Declarative Absolution; they would no longer have to do either with the work,
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The Doctrine of the Lord, accompanied with Astonishment, Wrath being executed in its just vindication, doth thereby ingage to it self Proselyts of all sorts,
The Doctrine of the Lord, accompanied with Astonishment, Wrath being executed in its just vindication, does thereby engage to it self Proselytes of all sorts,
but is long-suffering, not willing that any should perish, but that all should come unto repentance, especially, such who are within the compass of an Evangelical Dispensation, who have given up their names to Christ in a solemn profession;
but is long-suffering, not willing that any should perish, but that all should come unto Repentance, especially, such who Are within the compass of an Evangelical Dispensation, who have given up their names to christ in a solemn profession;
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It might be requisite amongst Heathens and Infidels at the first, to be swift in avenging all manner of despites or affronts done to the way of Godliness;
It might be requisite among heathens and Infidels At the First, to be swift in avenging all manner of despites or affronts done to the Way of Godliness;
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but since that Christianity is our badge and livery, and the Cross is the banner we do fight under, its universal Administration should render it Sacred and Venerable to all its Professors, that they do not despise Gods Service amongst them, which has so long been, to say no more, the Religion of their Countrey; and if no other, this reason may prevail a little, that they do not abhor that Worship, which is the Worship of the God of their Fathers;
but since that Christianity is our badge and livery, and the Cross is the banner we do fight under, its universal Administration should render it Sacred and Venerable to all its Professors, that they do not despise God's Service among them, which has so long been, to say no more, the Religion of their Country; and if not other, this reason may prevail a little, that they do not abhor that Worship, which is the Worship of the God of their Father's;
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however, these Mockers and Scoffers may please to behave themselves, whether they will hear, or whether they will forbear, they must be told, that because God is silent, he is not therefore consenting to their impieties;
however, these Mockers and Scoffers may please to behave themselves, whither they will hear, or whither they will forbear, they must be told, that Because God is silent, he is not Therefore consenting to their impieties;
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Oh! that they would at length see, and be ashamed, considering the Solemnities of holiness, in spite of men and Devils, still appearing glorious, whilst the Dispensation of life is in any measure Beautiful, even this has its due influence on the lives of men, be they many and numerous, in order to a great Salvation; especially when the word of Life thus delivered, is confirmed by Miracles, be they of what sort soever; and that is the
Oh! that they would At length see, and be ashamed, considering the Solemnities of holiness, in spite of men and Devils, still appearing glorious, while the Dispensation of life is in any measure Beautiful, even this has its due influence on the lives of men, be they many and numerous, in order to a great Salvation; especially when the word of Life thus Delivered, is confirmed by Miracles, be they of what sort soever; and that is the
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Though Faith be the evidence of things not seen, as it is an inhaerent Theological grace; yet, in the first reception of the Gospel, God was pleased so to order it, that seeing should be the occasion of Believing; had not Christ and his Apostles wrought those Works, never such before,
Though Faith be the evidence of things not seen, as it is an inherent Theological grace; yet, in the First reception of the Gospel, God was pleased so to order it, that seeing should be the occasion of Believing; had not christ and his Apostles wrought those Works, never such before,
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and never to be the like again, the question might have been peremptorily answered in the negative, When the Son of man cometh, shall he find Faith in the earth? So true it is, that the report of God himself is not readily believed, unless the Arm of the Lord be also revealed in works of Wonder: And still,
and never to be the like again, the question might have been peremptorily answered in the negative, When the Son of man comes, shall he find Faith in the earth? So true it is, that the report of God himself is not readily believed, unless the Arm of the Lord be also revealed in works of Wonder: And still,
and with great and mighty judgments; judgments which if we consider with all their circumstances attending them, we needs must confess to have been remote from all manner of Imposture, not in the least to be compared or mentioned with Legendary Fictions, they do not at all conclude absurdly,
and with great and mighty Judgments; Judgments which if we Consider with all their Circumstances attending them, we needs must confess to have been remote from all manner of Imposture, not in the least to be compared or mentioned with Legendary Fictions, they do not At all conclude absurdly,
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Thus, as it was with Israel of old, in that Deliverance, of which this great Redemption was the Antitype, they could not perswade themselves that God would visit them, without a Miracle; Exod. 4.8, 9. It shall come to pass if they will not hearken to the voice of the first Sign, that they will beeieve the voice of the latter Sign;
Thus, as it was with Israel of old, in that Deliverance, of which this great Redemption was the Antitype, they could not persuade themselves that God would visit them, without a Miracle; Exod 4.8, 9. It shall come to pass if they will not harken to the voice of the First Signen, that they will beeieve the voice of the latter Signen;
and the third Sign was typical of a more desirable happiness; it was Water turned into Blood, an intimation, that Blood it self in order to Redemption, should have a cleansing vertue;
and the third Signen was typical of a more desirable happiness; it was Water turned into Blood, an intimation, that Blood it self in order to Redemption, should have a cleansing virtue;
So that in the mouth of two or three Witnesses, the Word of Salvation, whether in the Type, or in Antitype was established, God Almighty all along providing for the satisfaction of common sence, that men might receive the Truths published upon the credit of their eyes,
So that in the Mouth of two or three Witnesses, the Word of Salvation, whither in the Type, or in Antitype was established, God Almighty all along providing for the satisfaction of Common sense, that men might receive the Truths published upon the credit of their eyes,
hence from the Psalmist, our Church has taught us to make this our humble and hearty request, That God still arise in the Defence of his Gospel, to help and Deliver the Professors and Dispensors of it, for his names sake, and for his honour:
hence from the Psalmist, our Church has taught us to make this our humble and hearty request, That God still arise in the Defence of his Gospel, to help and Deliver the Professors and dispensers of it, for his names sake, and for his honour:
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He that shall call into question, or suspend his belief to the History of Redemption, as from an Ʋniversal Tradition it has been delivered down faithfully by the Church, in the Oracles of God; and yet at the same time does not in the least boggle at many things more fabulous in the Annals of his own Country;
He that shall call into question, or suspend his belief to the History of Redemption, as from an Ʋniversal Tradition it has been Delivered down faithfully by the Church, in the Oracles of God; and yet At the same time does not in the least boggle At many things more fabulous in the Annals of his own Country;
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and yet a very fool, in that upon the meer account of an uncontroulable Tradition, he will give credence to that, which because of the manner of its conveyance is of it self questionable, rather then to the Gospel of Peace, confirmed by Miracles, and in the nature of the thing thus delivered to posterity from one age to another, that from the beginning, they were wrought by an Almighty Power, that so from the Father to the Child, in the Generations to come, there might not be wanting an infallible convincing argument to raise,
and yet a very fool, in that upon the mere account of an uncontrollable Tradition, he will give credence to that, which Because of the manner of its conveyance is of it self questionable, rather then to the Gospel of Peace, confirmed by Miracles, and in the nature of the thing thus Delivered to posterity from one age to Another, that from the beginning, they were wrought by an Almighty Power, that so from the Father to the Child, in the Generations to come, there might not be wanting an infallible convincing argument to raise,
(viz.) because of the publick Convention, the place of their meeting; and their Behaviour there, all which were holy, therefore Believers were added to the Lord, and those Multitudes.
(viz.) Because of the public Convention, the place of their meeting; and their Behaviour there, all which were holy, Therefore Believers were added to the Lord, and those Multitudes.
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It was Gods command to his people Israel, though they were in the Wilderness, that they should make him a Sanctuary, Exod. 25.8. even the Tabernacle it self was so called;
It was God's command to his people Israel, though they were in the Wilderness, that they should make him a Sanctuary, Exod 25.8. even the Tabernacle it self was so called;
immediately after the Law was given, this was Gods promise upon the observance of it, in all places where I record my name, will I come unto thee, and bless thee:
immediately After the Law was given, this was God's promise upon the observance of it, in all places where I record my name, will I come unto thee, and bless thee:
how shall not the Ministration of the Spirit be rather glorious? if the Ministration of Condemnation be glory, much more doth the Ministration of Righteousness exceed in glory;
how shall not the Ministration of the Spirit be rather glorious? if the Ministration of Condemnation be glory, much more does the Ministration of Righteousness exceed in glory;
Neglecting the Assembling of our selves together, turning our backs upon the places of publick Worship, and an irreverent behaviour at such solemnities, is all one,
Neglecting the Assembling of our selves together, turning our backs upon the places of public Worship, and an irreverent behaviour At such solemnities, is all one,
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is it not absurd, as well as impious, in the nature of the thing it self, to imagine, that when the Churches are open, the Truth must betake it self into corners? it is something surely to be in the way, in the ready road to happiness;
is it not absurd, as well as impious, in the nature of the thing it self, to imagine, that when the Churches Are open, the Truth must betake it self into corners? it is something surely to be in the Way, in the ready road to happiness;
that which is Gods honour, is our Benefit, and so we may safely apply that of the Apostle; Eph. 3.20, 21. It is God alone who is able to do exceedingly, above all that we ask or think,
that which is God's honour, is our Benefit, and so we may safely apply that of the Apostle; Ephesians 3.20, 21. It is God alone who is able to do exceedingly, above all that we ask or think,
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both these joyned together for brevities sake, and indeed they cannot well be separated, being so joyntly productive of this Benefit in the Text (viz.) because of the Distance here kept, which was Solemn; because of the awful Reverence exhibited, which was beautiful, and glorious, therefore Believers were the more added to the Lord, and those Multitudes. Familiarity is causual of contempt;
both these joined together for brevities sake, and indeed they cannot well be separated, being so jointly productive of this Benefit in the Text (viz.) Because of the Distance Here kept, which was Solemn; Because of the awful reverence exhibited, which was beautiful, and glorious, Therefore Believers were the more added to the Lord, and those Multitudes. Familiarity is causual of contempt;
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so consequential (as formerly instanced,) are these Three Articles of our Creed upon each other, The Catholick Apostolick Church, The Communion of Saints, and the Forgiveness of Sins: Faith,
so consequential (as formerly instanced,) Are these Three Articles of our Creed upon each other, The Catholic Apostolic Church, The Communion of Saints, and the Forgiveness of Sins: Faith,
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as Moses or Aaron, no wonder if the fire offered upon the Altar prove to be a strange fire, not a fire to baptize and purifie, but to burn and consume the whole Assembly in a moment.
as Moses or Aaron, no wonder if the fire offered upon the Altar prove to be a strange fire, not a fire to baptise and purify, but to burn and consume the Whole Assembly in a moment.
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and that love will be the fulfilling of the whole Law. 1 Cor. 7.24. NONLATINALPHABET. Let every man wherein he is called, therein abide; and abiding therein, this is to be with God.
and that love will be the fulfilling of the Whole Law. 1 Cor. 7.24.. Let every man wherein he is called, therein abide; and abiding therein, this is to be with God.
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or to be sure they ought not, Men will be Judges for themselves: I might here survey the mischiefs arising hence in reference both to religious, and civil peace;
or to be sure they ought not, Men will be Judges for themselves: I might Here survey the mischiefs arising hence in Referente both to religious, and civil peace;
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then Christianity it self in its very Constitution, as it is a Religion established in the World, is wounded; but I cannot write after an exquisite pen;
then Christianity it self in its very Constitution, as it is a Religion established in the World, is wounded; but I cannot write After an exquisite pen;
For want of Order and due Respect promoted in love betwixt one man and another, The whole Duty of Man has been forgotten, both in Relation to God, and to our selves;
For want of Order and due Respect promoted in love betwixt one man and Another, The Whole Duty of Man has been forgotten, both in Relation to God, and to our selves;
The enemy has sown his Tares to choke, and supplant that which was good, and this might move that holy, incomparable Person, (whoever he be, his reward is with him) to divert his thoughts sadly upon the transgressions of those rules of Duty which he had so exactly described;
The enemy has sown his Tares to choke, and supplant that which was good, and this might move that holy, incomparable Person, (whoever he be, his reward is with him) to divert his thoughts sadly upon the transgressions of those rules of Duty which he had so exactly described;
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The not practising of the whole Duty of Man has been the woful Decay of Christian Piety, and an occasion given to Survey the lamentable ruines of Religion amongst us. — Yet, once more;
The not practising of the Whole Duty of Man has been the woeful Decay of Christian Piety, and an occasion given to Survey the lamentable ruins of Religion among us. — Yet, once more;
though miraculous, yet constant; surpassing wonderful, and yet sure; Therefore Believers were the more added to the Lord, and those Multitudes. And this was Gamaliel 's reflection upon the present affair;
though miraculous, yet constant; surpassing wondered, and yet sure; Therefore Believers were the more added to the Lord, and those Multitudes. And this was Gamaliel is reflection upon the present affair;
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and an Apostolical Succession, then some of our Modern Erastians are willing to believe, St. Mat. 28.20. Behold I am with you alwayes, to the end of the World:
and an Apostolical Succession, then Some of our Modern Erastians Are willing to believe, Saint Mathew 28.20. Behold I am with you always, to the end of the World:
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how, and when he pleaseth, and has hitherto done it in all ages, make the strivings of a froward and unruly People, turn unto his Praise: see ye not, said the Pharisees of our Saviour, how that we prevail nothing;
how, and when he Pleases, and has hitherto done it in all ages, make the strivings of a froward and unruly People, turn unto his Praise: see you not, said the Pharisees of our Saviour, how that we prevail nothing;
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And so for the Church, the Defence of it is sure, and that Defence everlasting about the glory of it, that the Gates of Hell shall not prevail against it;
And so for the Church, the Defence of it is sure, and that Defence everlasting about the glory of it, that the Gates of Hell shall not prevail against it;
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that which has been, will be, and throughout all ages will it continue, yea, though the Heathen, and men of Heathenish Principles do rage, should they,
that which has been, will be, and throughout all ages will it continue, yea, though the Heathen, and men of Heathenish Principles do rage, should they,
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as they do daily, by their strange, unheard of suggestions, such as should not be named amongst Christians, professing godliness, endeavour to undermine foundations,
as they do daily, by their strange, unheard of suggestions, such as should not be nam among Christians, professing godliness, endeavour to undermine foundations,
The Seed of the Woman does every day break the Serpents head, and at the worst it shall but bruise his heal; and at length, through by a bruised heel, the Devil and all his Devices shall be trampled upon;
The Seed of the Woman does every day break the Serpents head, and At the worst it shall but bruise his heal; and At length, through by a Bruised heel, the devil and all his Devices shall be trampled upon;
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until that he brings all manner of judgment unto Victory, whereupon we do believe, the Churches constant Prayer to be efficacious, that because of all this danger on every side, God would be pleased to strengthen those that stand, to comfort and help the weak hearted, to raise up them that fall,
until that he brings all manner of judgement unto Victory, whereupon we do believe, the Churches constant Prayer to be efficacious, that Because of all this danger on every side, God would be pleased to strengthen those that stand, to Comfort and help the weak hearted, to raise up them that fallen,
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though terrible; be the Conventions and Solemnities for Religion dis regarded, though every way Holy; be the honour of sacred Persons buried, quite extinct, and they counted NONLATINALPHABET.
though terrible; be the Conventions and Solemnities for Religion dis regarded, though every Way Holy; be the honour of sacred Persons buried, quite extinct, and they counted.
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which Great inestimable Benefit, since it is so certainly founded upon Gods Promise, maintained and supported by his Providence, it is now high time that we consider it more closely, what it is? which is the
which Great inestimable Benefit, since it is so Certainly founded upon God's Promise, maintained and supported by his Providence, it is now high time that we Consider it more closely, what it is? which is the
Second Part of this Discourse; in which I promise all possible Brevity; (to wit) what this Benefit redounding so upon every account to the Church in a settled Community, is? as it may be examined by these Particulars!
Second Part of this Discourse; in which I promise all possible Brevity; (to wit) what this Benefit redounding so upon every account to the Church in a settled Community, is? as it may be examined by these Particulars!
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(1.) A Conversion, or an effectual Calling; NONLATINALPHABET Some that were added to the Lord; and this a great Benefit, because it was in an external Communion;
(1.) A Conversion, or an effectual Calling; some that were added to the Lord; and this a great Benefit, Because it was in an external Communion;
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they being added, therefore the increase of their number was visible; the Syriack Version renders it, accrescebant, they were added to the Lord, that is,
they being added, Therefore the increase of their number was visible; the Syriac Version renders it, accrescebant, they were added to the Lord, that is,
and still their number increaseth, till it surpass Arithmetick, by a strange and liberal addition, they were Multitudes. The same thing our Divine Historian, the Apostolical Amanuensis, St. Luke takes notice of, what was the effect of St. Peters first Sermon, not onely the Faith of those which were converted,
and still their number increases, till it surpass Arithmetic, by a strange and liberal addition, they were Multitudes. The same thing our Divine Historian, the Apostolical Amanuensis, Saint Lycia Takes notice of, what was the Effect of Saint Peter's First Sermon, not only the Faith of those which were converted,
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but likewise their Baptisme, by which they were admitted to the further profession of that word, which at the first hearing they had recieved with gladness, Act. 2.41. The same day, the General reception of the word was already past, and in the same day the Seal of the Covenant was conferred, in that there were added to them, as they were an Apostolick Church, about three thousand souls:
but likewise their Baptism, by which they were admitted to the further profession of that word, which At the First hearing they had received with gladness, Act. 2.41. The same day, the General reception of the word was already past, and in the same day the Seal of the Covenant was conferred, in that there were added to them, as they were an Apostolic Church, about three thousand Souls:
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and to warrant me this remark upon the Addition here in the Text, and those other places, we have it expressly, Chap. 2.47. The Lord added to the Church daily such as should be saved:
and to warrant me this remark upon the Addition Here in the Text, and those other places, we have it expressly, Chap. 2.47. The Lord added to the Church daily such as should be saved:
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For to make a summary rehersal of that Creed, into which we are Baptized; this is the compendium of the whole, The Creed, which, with good reason, we call the Apostles Creed, or at least, Apostolical, is in our Church-Catechisme distinguished,
For to make a summary rehearsal of that Creed, into which we Are Baptised; this is the compendium of the Whole, The Creed, which, with good reason, we call the Apostles Creed, or At least, Apostolical, is in our Church-Catechisme distinguished,
and divided into the Belief of the Father, our Creator; of the Son, our Redemer; and of the Holy Ghost, the Comforter; ruling in all our hearts, in order to a thorow Sanctification: now, in the assurance of this Holy Ghost, as he is a Spirit of Prophesie, we do believe a Catholick and Apostolick Church; in that Church, as it is Apostolick and Catholick, we must acknowledge a Communion of Saints, the result of which Communion, in this Church, from the Holy Ghost, is the forgiveness of our Sins; whatsoever is loosed on Earth, is loosed also in Heaven, whence we do further believe and hope for the Resurrection of our flesh, and the Life in the World to come:
and divided into the Belief of the Father, our Creator; of the Son, our Redeemer; and of the Holy Ghost, the Comforter; ruling in all our hearts, in order to a thorough Sanctification: now, in the assurance of this Holy Ghost, as he is a Spirit of Prophesy, we do believe a Catholic and Apostolic Church; in that Church, as it is Apostolic and Catholic, we must acknowledge a Communion of Saints, the result of which Communion, in this Church, from the Holy Ghost, is the forgiveness of our Sins; whatsoever is loosed on Earth, is loosed also in Heaven, whence we do further believe and hope for the Resurrection of our Flesh, and the Life in the World to come:
And, therefore to the Doctrine of the Trinity, the Father Creating, the Son Redeeming, and the Holy Ghost Purifying; as also to those Articles of the Church, Administring in a visible, holy Communion, the Remission of Sins, unto all such as look for the Resurrection to eternal Life, we, in the assurance of our Faith, are to say, Amen. — I would at length, fain put it to the question, what people generally have in their thoughts,
And, Therefore to the Doctrine of the Trinity, the Father Creating, the Son Redeeming, and the Holy Ghost Purifying; as also to those Articles of the Church, Administering in a visible, holy Communion, the Remission of Sins, unto all such as look for the Resurrection to Eternal Life, we, in the assurance of our Faith, Are to say, Amen. — I would At length, fain put it to the question, what people generally have in their thoughts,
when they stand up at their Creed, and say, that they Believe a holy Catholick and Apostolick Church? in effect, it should be thus much, that they do confess, there is a Congregation and Corporation of Christian people,
when they stand up At their Creed, and say, that they Believe a holy Catholic and Apostolic Church? in Effect, it should be thus much, that they do confess, there is a Congregation and Corporation of Christian people,
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that it is Matriculated, as it were, into one holy Congregation and fraternity by Baptisme; sustained by the word of Catechising, which is milk for babes; nourished by the Lords Supper, which is meat for stronger men;
that it is Matriculated, as it were, into one holy Congregation and fraternity by Baptism; sustained by the word of Catechising, which is milk for babes; nourished by the lords Supper, which is meat for Stronger men;
that it is continued by an holy Apostolical Succession, by which the Keyes of the Kingdom are faithfully administred, whatsoever is bound on earth, is ratified in heaven;
that it is continued by an holy Apostolical Succession, by which the Keys of the Kingdom Are faithfully administered, whatsoever is bound on earth, is ratified in heaven;
so universally, and every way holy, that so whither he, as the Head, is gone, the Members may follow after, every one in his own order, Christ the first, afterward, those that are Christs, both before,
so universally, and every Way holy, that so whither he, as the Head, is gone, the Members may follow After, every one in his own order, christ the First, afterwards, those that Are Christ, both before,
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and our Separatists themselves do not deny, but that this Summary Compendium of Faith is both antient, and a sound Confession, (we thank them that at the same time,
and our Separatists themselves do not deny, but that this Summary Compendium of Faith is both ancient, and a found Confessi, (we thank them that At the same time,
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and put it to the Conscience of those who are deluded by them, how they can expect salvation in another world, when they avoid the communion of the Saints in this? and that against their vow in Baptisme, against their solemn Profession of Faith, I might, I perswade my self urge it, against their own inward sentiments, whenever they do seriously think upon it, what this Article of their Creed does mean,
and put it to the Conscience of those who Are deluded by them, how they can expect salvation in Another world, when they avoid the communion of the Saints in this? and that against their Voelli in Baptism, against their solemn Profession of Faith, I might, I persuade my self urge it, against their own inward sentiments, whenever they do seriously think upon it, what this Article of their Creed does mean,
if they are so fool-hardy, excommunicate themselves, and so put themselves into the condition of Heathens, to be saved without a law, and beside the Gospel, if God so please;
if they Are so foolhardy, excommunicate themselves, and so put themselves into the condition of heathens, to be saved without a law, and beside the Gospel, if God so please;
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and with our mouths we make confession of that Faith which was once delivered to the Saints, (to wit) that there is a Holy, Catholick Church, and in that Church, a Holy Communion of Saints, and the result of both these, is the forgiveness of sins; and that,
and with our mouths we make Confessi of that Faith which was once Delivered to the Saints, (to wit) that there is a Holy, Catholic Church, and in that Church, a Holy Communion of Saints, and the result of both these, is the forgiveness of Sins; and that,
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because of the Churches Catholick Faith, that there shall be a Resurrection of the Dead, (for unless it be so, we are still in our sins ) when both soul and body are to be united together, in order to be made partakers of everlasting life, undoubtedly we shall be saved;
Because of the Churches Catholic Faith, that there shall be a Resurrection of the Dead, (for unless it be so, we Are still in our Sins) when both soul and body Are to be united together, in order to be made partakers of everlasting life, undoubtedly we shall be saved;
for these words in it, however, I am not afraid to cite them to our present purpose whosoever will be saved, (that is in the unity of the Church) before all things, he must be careful that he hold the Catholick Faith;
for these words in it, however, I am not afraid to Cite them to our present purpose whosoever will be saved, (that is in the unity of the Church) before all things, he must be careful that he hold the Catholic Faith;
By Faith here, not to spend time in the ordinary Definitions of it, we may securely understand, the pious and fiducial application of all the circumstances of this outward administration, to each mans particular and private concerns;
By Faith Here, not to spend time in the ordinary Definitions of it, we may securely understand, the pious and fiducial application of all the Circumstances of this outward administration, to each men particular and private concerns;
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each man particularly reflecting upon his own circumstances, may beforehand resolve, and apply such and such particular passages in Divine Services, to the like particular emergency in himself,
each man particularly reflecting upon his own Circumstances, may beforehand resolve, and apply such and such particular passages in Divine Services, to the like particular emergency in himself,
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we may with the more confidence expect acceptance, when we make our humble requests in the voice of the Church, Prayers, which were certainly composed by the assistance of the Holy Ghost, (for these two Articles in our Creed, follow one on the other, the Holy Ghost, and the Holy Church; ) this is the best,
we may with the more confidence expect acceptance, when we make our humble requests in the voice of the Church, Prayers, which were Certainly composed by the assistance of the Holy Ghost, (for these two Articles in our Creed, follow one on the other, the Holy Ghost, and the Holy Church;) this is the best,
it is thus an effectual fervent Prayer, because in, and by the Church, and so the greater are the praises ascribed unto God amongst the Multitudes; Which is the
it is thus an effectual fervent Prayer, Because in, and by the Church, and so the greater Are the praises ascribed unto God among the Multitudes; Which is the
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the Redemption pretious because intimated, that it might be Universal, NONLATINALPHABET the Believers added to the Lord in the Community of the Church, were Multitudes.
the Redemption precious Because intimated, that it might be Universal, the Believers added to the Lord in the Community of the Church, were Multitudes.
Multitudes, and those in a Communion, together with one accord, how were the Solemnities in Solomons Porch both glorious and efficacious? this was the Gospels great energy at the first, in that it gained Proselytes unto its profession, by Multitudes; But alas!
Multitudes, and those in a Communion, together with one accord, how were the Solemnities in Solomons Porch both glorious and efficacious? this was the Gospels great energy At the First, in that it gained Proselytes unto its profession, by Multitudes; But alas!
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even to a Popular Backsliding! Is it not sad to reflect upon it? that the Church should be almost reduced to a necessity of humouring the Multitude, against its own Communion!
even to a Popular Backsliding! Is it not sad to reflect upon it? that the Church should be almost reduced to a necessity of Humouring the Multitude, against its own Communion!
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and therefore, though we cannot suppose the Multitudes here, to be so distinguished, yet the usual account given us of the Outward Church is, that the Multitudes in its Communion are of two sorts;
and Therefore, though we cannot suppose the Multitudes Here, to be so distinguished, yet the usual account given us of the Outward Church is, that the Multitudes in its Communion Are of two sorts;
as to the Multitudes, a judgment of Charity will, in the best sense, and to very good purpose, comprehend them all; whatsoever may be the Election of grace, this is sure, we are not to be censorious in reference to the present,
as to the Multitudes, a judgement of Charity will, in the best sense, and to very good purpose, comprehend them all; whatsoever may be the Election of grace, this is sure, we Are not to be censorious in Referente to the present,
however, for our comfort, with him there is no respect of persons; of every Age, and of every sex, whosoever worketh righteousness is accepted with him;
however, for our Comfort, with him there is no respect of Persons; of every Age, and of every sex, whosoever works righteousness is accepted with him;
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Fourth Instance, of a great Benefit in this present Dispensation; there was no difference in relation unto Sex; in Christ Jesus, it is neither Male, nor Female, but a New Creature; even the weaker Vessel, has here its equal honour,
Fourth Instance, of a great Benefit in this present Dispensation; there was no difference in Relation unto Sex; in christ jesus, it is neither Male, nor Female, but a New Creature; even the Weaker Vessel, has Here its equal honour,
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first, surprising and shattering the weaker Vessel; Women, who because of their tender apprehensions, and their weaker judgments, do quickly embrace any thing that is offered them, in reference to a future state, are many times seduced into a mistake; Act. 13.50. even the Devotion of honourable Women, was abused by the Jews unto errour, they raising a persecution against St. Paul by this means, whom, they could easily perswade, that in so doing they did God good service;
First, surprising and shattering the Weaker Vessel; Women, who Because of their tender apprehensions, and their Weaker Judgments, do quickly embrace any thing that is offered them, in Referente to a future state, Are many times seduced into a mistake; Act. 13.50. even the Devotion of honourable Women, was abused by the jews unto error, they raising a persecution against Saint Paul by this means, whom, they could Easily persuade, that in so doing they did God good service;
I would not here speak without a witness; what I urge is from the Scripture, 2 Tim. 3.6. Of this sort are they, who creep into houses, and lead captive silly women, who are ever learning, and because thus deceived, they never come to the knowledge of the Truth;
I would not Here speak without a witness; what I urge is from the Scripture, 2 Tim. 3.6. Of this sort Are they, who creep into houses, and led captive silly women, who Are ever learning, and Because thus deceived, they never come to the knowledge of the Truth;
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and that of all things in Gods service? What? is the Wife in the Bosome, a Serpent there? or, is the Man at her right hand, a Lion in the way to devour? No, may they live together as becometh holiness, the one in love, honour and prudence, the other in silence and obedience, both together in godliness and sobriety, which have the Blessing of this life,
and that of all things in God's service? What? is the Wife in the Bosom, a Serpent there? or, is the Man At her right hand, a lion in the Way to devour? No, may they live together as Becometh holiness, the one in love, honour and prudence, the other in silence and Obedience, both together in godliness and sobriety, which have the Blessing of this life,
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let us all therefore, both Men and Women, without designes upon each other, as One in the Lord, chuse those things which are good and profitable, and which tend to peace; Which is the
let us all Therefore, both Men and Women, without designs upon each other, as One in the Lord, choose those things which Are good and profitable, and which tend to peace; Which is the
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all this, because of what they saw, and what they heard, which denotes, even in the Multitudes, in the Women, as well as in the Men, an act of their free choice, upon a most sober and mature deliberation:
all this, Because of what they saw, and what they herd, which denotes, even in the Multitudes, in the Women, as well as in the Men, an act of their free choice, upon a most Sobrium and mature deliberation:
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But I am confined both by the time, and the Text, that I cannot descant so closely as I might upon this Probleme, which is indeed too much controverted;
But I am confined both by the time, and the Text, that I cannot descant so closely as I might upon this Problem, which is indeed too much controverted;
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as men, endued with reason, free sreatures, and voluntary Agents; and that we would do good, but evil is present with us, because we are not in our judgments, or to our senses, sufficiently convinced,
as men, endued with reason, free sreatures, and voluntary Agents; and that we would do good, but evil is present with us, Because we Are not in our Judgments, or to our Senses, sufficiently convinced,
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And therefore, since the Design of all that hitherto is inferred from this Text, is to promote Ʋnity and Ʋniformity amongst Brethren, professing Godliness, which is here the Holy solemnity, The Apostles, with the Primitive Christians, all with one accord, in a holy Place;
And Therefore, since the Design of all that hitherto is inferred from this Text, is to promote Ʋnity and Ʋniformity among Brothers, professing Godliness, which is Here the Holy solemnity, The Apostles, with the Primitive Christians, all with one accord, in a holy Place;
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shall we suffer the word of exhortation? Be entreated to frequent Solomons Porch, the Author, because of that August solemnity, and Ministration that is in it;
shall we suffer the word of exhortation? Be entreated to frequent Solomons Porch, the Author, Because of that August solemnity, and Ministration that is in it;
Tell me, says the Spouse to Christ, Cant. 1.7. where thou feedest? where thou makest thy flocks to rest at noon? and this was her kind expostulation, Why should I be as one that turneth aside from the flocks of thy Companions? our Saviour there feedeth, where he is himself fed upon; the flocks are there together; yea, and at rest, and that, at noon; Separation is a work of Darkness, chuseth to it self the night;
Tell me, Says the Spouse to christ, Cant 1.7. where thou Feedest? where thou Makest thy flocks to rest At noon? and this was her kind expostulation, Why should I be as one that turns aside from the flocks of thy Sodales? our Saviour there feeds, where he is himself fed upon; the flocks Are there together; yea, and At rest, and that, At noon; Separation is a work of Darkness, chooseth to it self the night;
what? will our Schismaticks, thus invade the Priests Office? will they excommunicate themselves? and deliver themselves up to Satan? shall God by his Prophet call unto them,
what? will our Schismatics, thus invade the Priests Office? will they excommunicate themselves? and deliver themselves up to Satan? shall God by his Prophet call unto them,
and say, stand ye in the ways and see, and ask for the old paths, where is the old way? the good way, because the old way, and amidst all our tumblings and tossings from one post to another, we cannot find a better!
and say, stand you in the ways and see, and ask for the old paths, where is the old Way? the good Way, Because the old Way, and amid all our tumblings and tossings from one post to Another, we cannot find a better!
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Shall God command peremptorily, that we walk in these ways, with a promise, of rest unto our souls? for out of such paths, there is nothing but disorder and disquietude!
Shall God command peremptorily, that we walk in these ways, with a promise, of rest unto our Souls? for out of such paths, there is nothing but disorder and disquietude!
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Thus the Rebells, against their settled and fixed administration of old, Korah, and his Accomplices, Numb. 14.2. Moses called them to the Congregation, and they said, We will not come up;
Thus the Rebels, against their settled and fixed administration of old, Korah, and his Accomplices, Numb. 14.2. Moses called them to the Congregation, and they said, We will not come up;
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they turned their backs to the Tabernacle, Satan therefore claimed them for his Synagogue, and soon took possession of them, Hell from beneath was moved to meet them at their coming, The Earth opened her Mouth,
they turned their backs to the Tabernacle, Satan Therefore claimed them for his Synagogue, and soon took possession of them, Hell from beneath was moved to meet them At their coming, The Earth opened her Mouth,
and therefore, yet once more, may the Sons of Belial, who cast off every yoke, see this day, set before them, Life and Death, and that, in the utmost extremity, in the eternity of both; Life, a Life of of Grace here, in order to glory hereafter;
and Therefore, yet once more, may the Sons of Belial, who cast off every yoke, see this day, Set before them, Life and Death, and that, in the utmost extremity, in the eternity of both; Life, a Life of of Grace Here, in order to glory hereafter;
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Christ, with whom are the words of eternal Life, is not to be found, (as I must again and again inculcate) in the Wilderness, or in the secret Chamber;
christ, with whom Are the words of Eternal Life, is not to be found, (as I must again and again inculcate) in the Wilderness, or in the secret Chamber;
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without, there is nothing but sin, sin that excludes from pardon, the wages of which is Death; Solomon hath in a Proverb told us, the misery of those who turn aside from his Porch; The Man that wandreth out of the way, out of the beaten path of understanding, shall fall into the Congregation of the Dead.
without, there is nothing but since, since that excludes from pardon, the wages of which is Death; Solomon hath in a Proverb told us, the misery of those who turn aside from his Porch; The Man that wanders out of the Way, out of the beaten path of understanding, shall fallen into the Congregation of the Dead.
they are themselves as it were baptized, strife and contention; and so noisome, loathsome, and every way unsavory is their rellish: But, the Fire is from the Lord, in the Sanctuary it is a Refiners fire,
they Are themselves as it were baptised, strife and contention; and so noisome, loathsome, and every Way unsavoury is their relish: But, the Fire is from the Lord, in the Sanctuary it is a Refiners fire,
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— Blessing, and a Curse; and will they chuse the curse? it is Anathema Maranatha, A curse untill Christ come, against all those who love not the appearance of our Lord Jesus Christ, in the Communion of his Saints;
— Blessing, and a Curse; and will they choose the curse? it is Anathema Maranatha, A curse until christ come, against all those who love not the appearance of our Lord jesus christ, in the Communion of his Saints;
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But, this, the Blessing, when the Spirit shall say, come; and the Bride shall say, come; and the Church shall say, come; and every one that has set heart to seek the Lord, the Lord God of his Fathers shall also come, that so God may translate his Church, which is here terribly Militant, as an Army with banners, in good order,
But, this, the Blessing, when the Spirit shall say, come; and the Bride shall say, come; and the Church shall say, come; and every one that has Set heart to seek the Lord, the Lord God of his Father's shall also come, that so God may translate his Church, which is Here terribly Militant, as an Army with banners, in good order,
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and behold, and chuse they whether they will, Life and Death: and will they chuse Death? Death which shall never have an end, the reward of those who do wilfully reject the means and the passage unto Life;
and behold, and choose they whither they will, Life and Death: and will they choose Death? Death which shall never have an end, the reward of those who do wilfully reject the means and the passage unto Life;
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I'le leave a Text or two for them, to urge upon themselves, and can there be plainer words than these? Rom. 13.2. They that resist that power which is the Ordinance of God, or, (which is all one) that Power, which commands Obedience unto Gods Ordinance, shall receive unto themselves Damnation. 2 Pet. 3.1, — 3. False Prophets, and false Teachers, bring upon themselves swift Destruction;
I'll leave a Text or two for them, to urge upon themselves, and can there be plainer words than these? Rom. 13.2. They that resist that power which is the Ordinance of God, or, (which is all one) that Power, which commands obedience unto God's Ordinance, shall receive unto themselves Damnation. 2 Pet. 3.1, — 3. False prophets, and false Teachers, bring upon themselves swift Destruction;
considering, that God is terrible in his judgments, against the Rebellious and Sacrilegious, he is wonderful in his providence for the defence of those that wait and call upon him;
considering, that God is terrible in his Judgments, against the Rebellious and Sacrilegious, he is wondered in his providence for the defence of those that wait and call upon him;
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considering all these things, what manner of persons ought we to be, in all holy Conversation and Godliness? we should be no longer faithless, but believing;
considering all these things, what manner of Persons ought we to be, in all holy Conversation and Godliness? we should be no longer faithless, but believing;
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Make them to be numbred with thy Saints, here in a holy Communion, and hereafter in glory everlasting: — To which God of his infinite Mercy bring us all, to whom be ascribed, Honour, Praise and Adoration, to Father, Son and Holy Ghost, One God and three Persons;
Make them to be numbered with thy Saints, Here in a holy Communion, and hereafter in glory everlasting: — To which God of his infinite Mercy bring us all, to whom be ascribed, Honour, Praise and Adoration, to Father, Son and Holy Ghost, One God and three Persons;
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Lord, Mercifully receive the Prayers of thy Church, that all troubles, and errors being quenched, it may serve thee in quietness; and grant us peace in our days. Amen.
Lord, Mercifully receive the Prayers of thy Church, that all Troubles, and errors being quenched, it may serve thee in quietness; and grant us peace in our days. Amen.
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IT was even in our Saviours time, the Hypocritical Devotion of the Pharisees, and is at this day, the Pharisaical Hypocrisie, both of the Conclave, and the Consistory, to compass Sea and Land to make one Proselyte, and when he is gained, they make him two-fold more the child of Hell then themselves,
IT was even in our Saviors time, the Hypocritical Devotion of the Pharisees, and is At this day, the Pharisaical Hypocrisy, both of the Conclave, and the Consistory, to compass Sea and Land to make one Proselyte, and when he is gained, they make him twofold more the child of Hell then themselves,
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But, as for us, Woe unto us, unless that our Religion do exceed the Righteousness of the Scribes and Pharisees: their industry was both commendable and imitable,
But, as for us, Woe unto us, unless that our Religion do exceed the Righteousness of the Scribes and Pharisees: their industry was both commendable and imitable,
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their long Robes were no such hainous crime, nor their Phylacteries upon their Garments, in which are supposed to have been written in Capital Letters, the Ten Commandements of God, to put the People in mind of their Duty;
their long Robes were no such heinous crime, nor their Phylacteries upon their Garments, in which Are supposed to have been written in Capital Letters, the Ten commandments of God, to put the People in mind of their Duty;
but this was their fault, when they proposed the Law, as a Precept of obedience, unto others, and most shamefully and wickedly broke it in every Precept themselves:
but this was their fault, when they proposed the Law, as a Precept of Obedience, unto Others, and most shamefully and wickedly broke it in every Precept themselves:
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Evangelical Precept, the command of Christ himself, with which Holy Church begins and exhorts to her offertory, " That we let our Light shine before men, even the Light of our Profession;
Evangelical Precept, the command of christ himself, with which Holy Church begins and exhorts to her offertory, " That we let our Light shine before men, even the Light of our Profession;
are they not more desirous for a separation, then to keep the Unity of the Spirit in the bond of Peace? This is all out of love unto themselves, that you might have their Persons in admiration, and they get the advantage;
Are they not more desirous for a separation, then to keep the Unity of the Spirit in the bound of Peace? This is all out of love unto themselves, that you might have their Persons in admiration, and they get the advantage;
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yea, they would exclude you, that is, by a roaring Bull, and a thundering Excommunication; or, they would exclude us, by sequestration, had they Power, by cunning seduction, withdrawing themselves,
yea, they would exclude you, that is, by a roaring Bull, and a thundering Excommunication; or, they would exclude us, by sequestration, had they Power, by cunning seduction, withdrawing themselves,
And may not the Watch-men of Israel now stand upon their Guard, and be as industrious in their business, to know both, what of the night? and what of the day? when there lye to such potent enemies at the catch, seeking night and day whom they may devour;
And may not the Watchmen of Israel now stand upon their Guard, and be as Industria in their business, to know both, what of the night? and what of the day? when there lie to such potent enemies At the catch, seeking night and day whom they may devour;
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whom they may snatch out of the fold, and lead like Sheep unto the slaughter? surely, it is good for them alwayes to be zealously affected, in so good a thing, as is the converting of those, who have erred from the Truth, to restore the wandring sinners from the errour of their wayes,
whom they may snatch out of the fold, and led like Sheep unto the slaughter? surely, it is good for them always to be zealously affected, in so good a thing, as is the converting of those, who have erred from the Truth, to restore the wandering Sinners from the error of their ways,
yea, and to the People also this caution may not be unfitly given, that they be stedfast to that Faith which is delivered to them, that should their chief Apostle, because of his care of the other Churches,
yea, and to the People also this caution may not be unfitly given, that they be steadfast to that Faith which is Delivered to them, that should their chief Apostle, Because of his care of the other Churches,
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or of the Church in general, have occasion to with-draw from them, (I meane such a one as an Apostle, not those that are left behind to be Teachers in every City; for,
or of the Church in general, have occasion to withdraw from them, (I mean such a one as an Apostle, not those that Are left behind to be Teachers in every city; for,
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unless they abide upon their charge, the enemy will take advantage of their absence as well as of their sleeping to sow his Tares) should he be away, upon the discharge of his duty in another place, such a One, who has a Rod in his hand, where-with to restrain them, a certain power and jurisdiction over them;
unless they abide upon their charge, the enemy will take advantage of their absence as well as of their sleeping to sow his Tares) should he be away, upon the discharge of his duty in Another place, such a One, who has a Rod in his hand, wherewith to restrain them, a certain power and jurisdiction over them;
as knowing that it is good for them likewise to be zealously affected in so good a thing, as is, holding fast to the Doctrine and Discipline of Faith and godliness, which from the Church they have received, keeping to a form of found and wholesome words, which in the Church they have used;
as knowing that it is good for them likewise to be zealously affected in so good a thing, as is, holding fast to the Doctrine and Discipline of Faith and godliness, which from the Church they have received, keeping to a from of found and wholesome words, which in the Church they have used;
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as were his Galatians from obeying the Truth delivered to us, There are false Brethren, and false Accusers, such as zealously affect you, but not well;
as were his Galatians from obeying the Truth Delivered to us, There Are false Brothers, and false Accusers, such as zealously affect you, but not well;
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By considering these words, as they do relate unto the Galatians in their Circumstances, at the time of the writing of this Epistle, we may, I hope, make a clew of thread to extricate our selves out of the like Labyrinths;
By considering these words, as they do relate unto the Galatians in their circumstances, At the time of the writing of this Epistle, we may, I hope, make a clew of thread to extricate our selves out of the like Labyrinths;
and so they do refer, as they are something discriminated, or distinguished from the fore-going verse; in which the Apostle gives the Galatians an account of what might be the temper of their Seducers, supposed to be the impure Gnosticks, who did so early disturb the peace of the Church;
and so they do refer, as they Are something discriminated, or distinguished from the foregoing verse; in which the Apostle gives the Galatians an account of what might be the temper of their Seducers, supposed to be the impure Gnostics, who did so early disturb the peace of the Church;
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but out of a pretence they were zealous for the way of their Fathers, laying heavy burdens upon the People, which they would not touch themselves, no, not with one of their fingers:
but out of a pretence they were zealous for the Way of their Father's, laying heavy burdens upon the People, which they would not touch themselves, no, not with one of their fingers:
and Barnabas also, being of too easie and facile a temper, a Son of Consolation, was not a little, to his own grief carried away with, this Dissimulation:
and Barnabas also, being of too easy and facile a temper, a Son of Consolation, was not a little, to his own grief carried away with, this Dissimulation:
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But, whatever rules of prudence, some, who at that time were set over the affairs of the Church, might walk by, thinking thereby, that they did consult the Publick Peace, and so kept all quiet;
But, whatever rules of prudence, Some, who At that time were Set over the affairs of the Church, might walk by, thinking thereby, that they did consult the Public Peace, and so kept all quiet;
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whilst, in the mean time, the cunning Adversary took this opportunity, upon the hopes of an Accommodation to work out his own designes upon those who were of a more easie perswasion;
while, in the mean time, the cunning Adversary took this opportunity, upon the hope's of an Accommodation to work out his own designs upon those who were of a more easy persuasion;
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and therefore they were zealous, and industrious to gain more and more to their party; to get ground, because of some concessions, or rather, back slidings, that had been made;
and Therefore they were zealous, and Industria to gain more and more to their party; to get ground, Because of Some concessions, or rather, back slidings, that had been made;
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let them talk never so much of Comprehension, the result of all must needs be Exclusion; either they will Exclude you, or us; for the whole and sole Designe is, that you might affect them:
let them talk never so much of Comprehension, the result of all must needs be Exclusion; either they will Exclude you, or us; for the Whole and sole Design is, that you might affect them:
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and is there not a Cause that I should be thus earnest? especially is not the cause good? Yes surely, it is good to be always zealously affected, affected provided it be in a good thing;
and is there not a Cause that I should be thus earnest? especially is not the cause good? Yes surely, it is good to be always zealously affected, affected provided it be in a good thing;
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(2.) That which is good and commendable is always NONLATINALPHABET in a good thing; that is, it is guided by a good Rule, managed upon a good matter, and directed by a good intention.
(2.) That which is good and commendable is always in a good thing; that is, it is guided by a good Rule, managed upon a good matter, and directed by a good intention.
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The two Verses will be the Subject of two Discourses: for the first, which is a Description of a bad or a wicked zeal; it is described to us to be, not as it should be in these particulars.
The two Verses will be the Subject of two Discourses: for the First, which is a Description of a bad or a wicked zeal; it is described to us to be, not as it should be in these particulars.
Secondly, In relation to the Subject; when the Affectators of this kind, are not rightly qualified, either as to affection, or intention; NONLATINALPHABET Adverbs either crown, or debase our Actions; — They Zealously affect you; but not well.
Secondly, In Relation to the Subject; when the Affectators of this kind, Are not rightly qualified, either as to affection, or intention; Adverbs either crown, or debase our Actions; — They Zealously affect you; but not well.
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Thirdly, In relation to the Zeal it self; when it is such a kind of Zeal, as does directly in its consequence tend to Separation, NONLATINALPHABET, — NONLATINALPHABET they would either exclude you, or us;
Thirdly, In Relation to the Zeal it self; when it is such a kind of Zeal, as does directly in its consequence tend to Separation,, — they would either exclude you, or us;
by thus gaining Disciples, not so much to their Cause, as to their Party; yea, chiefly in this, every Zealot plays a private game by himself alone, from the rest of his Company;
by thus gaining Disciples, not so much to their Cause, as to their Party; yea, chiefly in this, every Zealot plays a private game by himself alone, from the rest of his Company;
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such as may have a Zealous affection for us, but not well, since their Design may be altogether Exclusion; onely that they themselves might be affected: But notwithstanding this, let us hearken to our Blessed Apostle, see him here watching for the souls of these Galatians, even in their own way counter-working the Designes of the enemy;
such as may have a Zealous affection for us, but not well, since their Design may be altogether Exclusion; only that they themselves might be affected: But notwithstanding this, let us harken to our Blessed Apostle, see him Here watching for the Souls of these Galatians, even in their own Way counter-working the Designs of the enemy;
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and to us all, the like Diligence, and that with as great an earnestness, assuring them, that it is good to be always zealously affected in a good thing;
and to us all, the like Diligence, and that with as great an earnestness, assuring them, that it is good to be always zealously affected in a good thing;
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NONLATINALPHABET. it must be in a good thing; Secondly, Ab Habitu; The Habit must be as unlimited, as the Object is universally good; NONLATINALPHABET it must be always. Thirdly, Ab Occasione; From the Occasion of expressing;
. it must be in a good thing; Secondly, Ab Habitu; The Habit must be as unlimited, as the Object is universally good; it must be always. Thirdly, Ab Occasion; From the Occasion of expressing;
and whilst wicked, envious and malicious thoughts do blow the coales, both tongue and face are on a flame, the hands are ready to smite with the fist of violence,
and while wicked, envious and malicious thoughts do blow the coals, both tongue and face Are on a flame, the hands Are ready to smite with the fist of violence,
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1. Consider we the Object of such a Zeal; certainly it is then reprehensible, when it is of persons, not of things; of Men, and not their Graces; NONLATINALPHABET.
1. Consider we the Object of such a Zeal; Certainly it is then reprehensible, when it is of Persons, not of things; of Men, and not their Graces;.
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First, A Zeal of Persons; that is of the Clergy; of Ministers and Pastors: just as it was in the Church of Corinth, notwithstanding their so many Religious heats, too certain a sign of Divisions and Schismes amongst them;
First, A Zeal of Persons; that is of the Clergy; of Ministers and Pastors: just as it was in the Church of Corinth, notwithstanding their so many Religious heats, too certain a Signen of Divisions and Schisms among them;
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This was an argument that they were not Spiritual, but Carnal. It is a certain NONLATINALPHABET the mark by which we may know those that will not indure sound Doctrine, when 2 Tim. 4.3. after their own lusts they heap up Teachers to themselves, having itching ears.
This was an argument that they were not Spiritual, but Carnal. It is a certain the mark by which we may know those that will not endure found Doctrine, when 2 Tim. 4.3. After their own Lustiest they heap up Teachers to themselves, having itching ears.
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Nay, many a Pastor has been prejudged, before he has been heard to speak, to see his first behaviour and reverential address is enough to scare a wicked sort of People out of the Congregation;
Nay, many a Pastor has been prejudged, before he has been herd to speak, to see his First behaviour and reverential address is enough to scare a wicked sort of People out of the Congregation;
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but this proceeds, rather from the Patients Distemper and misapprehension of things, than either want of skill in the Physician, or of approved vertue in the Medicine prescribed:
but this proceeds, rather from the Patients Distemper and misapprehension of things, than either want of skill in the physician, or of approved virtue in the Medicine prescribed:
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if out of a Principle of humility and self-denyal, they would look more at home, and examine their own hearts, and not so unreasonable accuse either the Word of God,
if out of a Principle of humility and self-denial, they would look more At home, and examine their own hearts, and not so unreasonable accuse either the Word of God,
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or his Messengers lawfully sent unto them, because they cannot, as they phrase it, profit under the means; when the ears do itch, more than they tingle, it is a sign the brains are not setled,
or his Messengers lawfully sent unto them, Because they cannot, as they phrase it, profit under the means; when the ears do itch, more than they tingle, it is a Signen the brains Are not settled,
there may be a zeal to heap up Teachers, but such a zealous Affection, in having mens persons in admiration, to the Disparagement of others of the same order, is not well; — They zealously affect you, you the Clergy; but not well.
there may be a zeal to heap up Teachers, but such a zealous Affection, in having men's Persons in admiration, to the Disparagement of Others of the same order, is not well; — They zealously affect you, you the Clergy; but not well.
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They who would have the Precepts of Moses observed, to the subverting of the Christian Institution, They zealously affect you, you the People; but, not well.
They who would have the Precepts of Moses observed, to the subverting of the Christian Institution, They zealously affect you, you the People; but, not well.
Here we may take cognisance, of the perfect humour and Design, of all hot-headed Schism and Sedition; it is that they may be with the Multitude, and that the Multitude may follow them to do evil;
Here we may take cognisance, of the perfect humour and Design, of all hotheaded Schism and Sedition; it is that they may be with the Multitude, and that the Multitude may follow them to do evil;
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hence some are neither affraid, not ashamed to court and complement the vices, and the Factions of the People; and secretly, they insinuate unto them, that their zeal for the purity of Religion is commendable;
hence Some Are neither afraid, not ashamed to court and compliment the vices, and the Factions of the People; and secretly, they insinuate unto them, that their zeal for the purity of Religion is commendable;
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that they do not tie themselves up too closely to humane observances is but the just vindication of their Christian Liberty, and they are to stand fast to that Liberty in which Christ hath made them free;
that they do not tie themselves up too closely to humane observances is but the just vindication of their Christian Liberty, and they Are to stand fast to that Liberty in which christ hath made them free;
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forgetting all this while, that our Saviours Discipline is a Yoke, although it be light; and though it be easie, yet still it is a burden, and we are to be meek and lowly, and learn of him to take this yoke, and this burden upon us, in the sustaining of which yoke, in the chearful bearing of which burden, we shall find rest to our Souls.
forgetting all this while, that our Saviors Discipline is a Yoke, although it be Light; and though it be easy, yet still it is a burden, and we Are to be meek and lowly, and Learn of him to take this yoke, and this burden upon us, in the sustaining of which yoke, in the cheerful bearing of which burden, we shall find rest to our Souls.
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But, a lass now the Design is quite another thing lean we but bring the People into a dislike of the Rulers, that are set over them in Church or State, by pretending a love and an affection for them, a tender regard forsooth to the Liberty of the Subject, pittying them,
But, a lass now the Design is quite Another thing lean we but bring the People into a dislike of the Rulers, that Are Set over them in Church or State, by pretending a love and an affection for them, a tender regard forsooth to the Liberty of the Subject, pitying them,
because they are held in durance, we shall soon find, (though not sinking under our weights and pressures) that we have strength enough, to break off the Yoak, and cast away the Burthen, nay, to spurn at those who would lay it upon us.
Because they Are held in durance, we shall soon find, (though not sinking under our weights and pressures) that we have strength enough, to break off the Yoke, and cast away the Burden, nay, to spurn At those who would lay it upon us.
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whether the chief aim be not, that they may get up themselves and ride, and then most cruelly and disdainfully they trample all under foot? Rohoboam's little Finger, was heavier than the Loyns of Solomon; we might possibly once have been chastned with Rods,
whither the chief aim be not, that they may get up themselves and ride, and then most cruelly and disdainfully they trample all under foot? Rohoboam's little Finger, was Heavier than the Loins of Solomon; we might possibly once have been chastened with Rods,
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but a certain Junctoe, or a Knot of acquaintance; whose name may be the very same with those who are blamed in the Text, Gnosticks, that is, Sciolists, great pretenders to,
but a certain Junctoe, or a Knot of acquaintance; whose name may be the very same with those who Are blamed in the Text, Gnostics, that is, Sciolists, great pretenders to,
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and so they have ingenuously resolved not to approve of any thing which is not done from amidst their Consistory or Rota, be the performance, of it self, never so excellent and pious:
and so they have ingenuously resolved not to approve of any thing which is not done from amid their Consistory or Rota, be the performance, of it self, never so excellent and pious:
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since they are not sollicitous that a Catalogue should be known of Fundamental Truths ) as if a Reason could never have been given of our Faith and Hope, till within their time;
since they Are not solicitous that a Catalogue should be known of Fundamental Truths) as if a Reason could never have been given of our Faith and Hope, till within their time;
and because their new thin-spun speculations do startle some of a more wary belief, presently they talk big, insignificant words of passion, prejudice, education, (its wonder they do not upbraid us with our Catechism, ) and too blind a zeal for antiquity, as if all Religion and Learning were born with them, and the Sun did first shine at their Nativity.
and Because their new thin-spun speculations do startle Some of a more wary belief, presently they talk big, insignificant words of passion, prejudice, education, (its wonder they do not upbraid us with our Catechism,) and too blind a zeal for antiquity, as if all Religion and Learning were born with them, and the Sun did First shine At their Nativity.
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whilst a thick mist has been cast upon known, received and fundamental truths, and we are entertained with nothing but cloudy speculations, and all out of a fond pretence to restore the mind of men to their pristine liberty:
while a thick missed has been cast upon known, received and fundamental truths, and we Are entertained with nothing but cloudy speculations, and all out of a found pretence to restore the mind of men to their pristine liberty:
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Thought they tell us is free, and so free, that we find nothing, but vain imaginations, the immediate consequence upon the first fall, God made man upright,
Thought they tell us is free, and so free, that we find nothing, but vain Imaginations, the immediate consequence upon the First fallen, God made man upright,
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These are the Men, who prescribe to us Rules of Ʋniversal Charity and good nature; and forget their own prescriptions, they have not the manners, to forbear censuring and carping at the integrity of a well ordered Conversation;
These Are the Men, who prescribe to us Rules of Ʋniversal Charity and good nature; and forget their own prescriptions, they have not the manners, to forbear censuring and carping At the integrity of a well ordered Conversation;
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in so much, that when any one appears in the Discharge of his Duty, to tread the beaten path of Truth and Piety, the old way, because the good way; and as yet amongst all their new inventions, they have not found out a better, such a Ones Devotion is Mechanical, to be sure he shall have the censure, of being concerned for what he has nothing to do with,
in so much, that when any one appears in the Discharge of his Duty, to tread the beaten path of Truth and Piety, the old Way, Because the good Way; and as yet among all their new Inventions, they have not found out a better, such a Ones Devotion is Mechanical, to be sure he shall have the censure, of being concerned for what he has nothing to do with,
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and they of whom I speak, being the onely sophies of the world, I am secure that they will not impute this zealous frenzy unto too much Learning; if I am besides my self in this; — I will be more;
and they of whom I speak, being the only sophies of the world, I am secure that they will not impute this zealous frenzy unto too much Learning; if I am beside my self in this; — I will be more;
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it is for Gods sake, and this poor Church as the strictness of whose Discipline and Order, amidst all their Comprehensions, is excluded; sorry I am with all my heart, that what I have farther to suggest are so much the words of Truth and Soberness:
it is for God's sake, and this poor Church as the strictness of whose Discipline and Order, amid all their Comprehensions, is excluded; sorry I am with all my heart, that what I have farther to suggest Are so much the words of Truth and Soberness:
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Whilst we do seriously consider the present growing Atheisme, how that every thing both in the Doctrine and Practice of our Religion has been reduced to a meer notion and opinion, though we may charitably perswade our selves, that it was neither the Design or Intention of some men to promote so much wickedness;
While we do seriously Consider the present growing Atheism, how that every thing both in the Doctrine and Practice of our Religion has been reduced to a mere notion and opinion, though we may charitably persuade our selves, that it was neither the Design or Intention of Some men to promote so much wickedness;
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as the too great Latitude and Scope that has been given them in their notions and speculations: when once it shall be publickly maintained, that humane nature was not impaired by the fall of Adam, but rather improved,
as the too great Latitude and Scope that has been given them in their notions and speculations: when once it shall be publicly maintained, that humane nature was not impaired by the fallen of Adam, but rather improved,
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and so in a state of Perfection; and that ever since our first Parents did eat of the Tree of Knowledge, every man as he is Rational Creature, has power given him both by God and Nature, or by Nature, which with some is God, to call every thing,
and so in a state of Perfection; and that ever since our First Parents did eat of the Tree of Knowledge, every man as he is Rational Creature, has power given him both by God and Nature, or by Nature, which with Some is God, to call every thing,
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nay the Articles of his Religion into question, we may justly fear that we have thus argued our selves not onely into a doubt of our Faith, whether there be such a Theological grace, or no? (for they have affirmed our Creed, not to have in all respects,
nay the Articles of his Religion into question, we may justly Fear that we have thus argued our selves not only into a doubt of our Faith, whither there be such a Theological grace, or no? (for they have affirmed our Creed, not to have in all respects,
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an influence on Morality, ) but likewise out of the Practice of our Piety; since for ought we know it may be thus pleaded and retorted upon us, by the young blustering Bravadoes, of our times, from the principles above specified, that we are put into the world to live like other Creatures, so that the Precepts of Mortification signifie but little,
an influence on Morality,) but likewise out of the Practice of our Piety; since for ought we know it may be thus pleaded and retorted upon us, by the young blustering Bravadoes, of our times, from the principles above specified, that we Are put into the world to live like other Creatures, so that the Precepts of Mortification signify but little,
whilst Nature intended that we should be swayed by the impulse of our humours, and the impetuosity of our Constitutions. Oh that this might give occasion to some to lay their hands upon their Mouths,
while Nature intended that we should be swayed by the impulse of our humours, and the impetuosity of our Constitutions. O that this might give occasion to Some to lay their hands upon their Mouths,
To take off this scandal too sadly given, and very justly taken, it would much become the zeal of the late Restorers of our humane freedom, if they would in their lives give an example of strictness and of Order;
To take off this scandal too sadly given, and very justly taken, it would much become the zeal of the late Restorers of our humane freedom, if they would in their lives give an Exampl of strictness and of Order;
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that they would confine themselves a little to the rules of Duty, and not shew themselves so indifferent, by a Partial Obedience, whether it be to Divine or Humane Constitutions; And likewise that they would be pleased to be a little more Diffusive of their Charity, their NONLATINALPHABET Let see a little more of that sweet Disposition, which, from the Platonick Theory, we hear so much talk of, that modest kind of humble Doubting, which renders men affable and courteous in converse, willing, and ready to hear,
that they would confine themselves a little to the rules of Duty, and not show themselves so indifferent, by a Partial obedience, whither it be to Divine or Humane Constitutions; And likewise that they would be pleased to be a little more Diffusive of their Charity, their Let see a little more of that sweet Disposition, which, from the Platonic Theory, we hear so much talk of, that modest kind of humble Doubting, which renders men affable and courteous in converse, willing, and ready to hear,
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it were to be wished, that they would be careful, lest the affection they have for one anothers persons, do not Canonize each others mistakes against and above all Canon whatsoever;
it were to be wished, that they would be careful, lest the affection they have for one another's Persons, do not Canonise each Others mistakes against and above all Canon whatsoever;
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and that is in relation to the Subject, when the affectators of this kind are not rightly qualified as to affection, or intention; NONLATINALPHABET They zealously affect; but, not well.
and that is in Relation to the Subject, when the affectators of this kind Are not rightly qualified as to affection, or intention; They zealously affect; but, not well.
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The question was cautelously put by Jehu, however, he was afterward mistaken in the management of his zeal, when Jehonadab the son of Rechab came forth to meet him and salute him, 2 Kings 10.15. Is thy heart right, as my heart is right? and he answered, it is; then was it a fit opportunity to call him up to him into his Chariot, that he might see his zeal for the Lord of Hosts:
The question was cautelously put by Jehu, however, he was afterwards mistaken in the management of his zeal, when Jehonadab the son of Rechab Come forth to meet him and salute him, 2 Kings 10.15. Is thy heart right, as my heart is right? and he answered, it is; then was it a fit opportunity to call him up to him into his Chariot, that he might see his zeal for the Lord of Hosts:
The false Apostles who disturbed these Galatians in their Faith, were jealous of St. Paul as their Rival, lest he should too much win and gain upon the affections of the People;
The false Apostles who disturbed these Galatians in their Faith, were jealous of Saint Paul as their Rival, lest he should too much win and gain upon the affections of the People;
and therefore they must needs be Zealous too, and preach Christ out of strife and envy, supposing so to add affliction to the other persecutions of this Blessed Apostle. We find in Ezekiels Vision, chap. 8.3. That in the same place where was the Image of Jealousie, that prevoketh unto Jealousie;
and Therefore they must needs be Zealous too, and preach christ out of strife and envy, supposing so to add affliction to the other persecutions of this Blessed Apostle. We find in Ezekiel's Vision, chap. 8.3. That in the same place where was the Image of Jealousy, that prevoketh unto Jealousy;
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Sad it is that there should be cause to invert the Prophets Vision thus, The Glory of the God of Israel is too much pretended, where there are nothing but Images of jealousie erected,
Sad it is that there should be cause to invert the prophets Vision thus, The Glory of the God of Israel is too much pretended, where there Are nothing but Images of jealousy erected,
Thus, in the words of a late excellent pen, Zeal is many times both a Fire and Fan unto it self, being blown by the ambient airy desire of applause out of a fond conceit of some selfish excellence,
Thus, in the words of a late excellent pen, Zeal is many times both a Fire and Fan unto it self, being blown by the ambient airy desire of applause out of a found conceit of Some selfish excellence,
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and an evil eye upon the gifts and happy endowments of another. True indeed, we may covet earnestly the best gifts, yea, and especially that of Prophesie;
and an evil eye upon the Gifts and happy endowments of Another. True indeed, we may covet earnestly the best Gifts, yea, and especially that of Prophesy;
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but then our emulations in reference to these NONLATINALPHABET the ordinary gifts of the holy Ghost, bestowed by vertue of their Mission upon such as are diligent in the work of the Ministry, ought not to be with a soure and a supercilious eye upon the better parts,
but then our emulations in Referente to these the ordinary Gifts of the holy Ghost, bestowed by virtue of their Mission upon such as Are diligent in the work of the Ministry, ought not to be with a sour and a supercilious eye upon the better parts,
covet we may, and that earnestly the best gifts, but yet says the Apostle shew I unto you a more excellent way, 2 Cor. 12.31. and that is Love and Charity which is the Bond of all perfection;
covet we may, and that earnestly the best Gifts, but yet Says the Apostle show I unto you a more excellent Way, 2 Cor. 12.31. and that is Love and Charity which is the Bound of all perfection;
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charity envyeth not, vaunteth not it self, is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things:
charity envyeth not, vaunteth not it self, is not puffed up, seeks not her own, is not Easily provoked, Thinketh no evil, bears all things, Believeth all things, Hopes all things, Endureth all things:
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since then there are some whose Zeal has burnt up their Love; they are so suspitious lest others should go before them, that they overshoot themselves;
since then there Are Some whose Zeal has burned up their Love; they Are so suspicious lest Others should go before them, that they overshoot themselves;
but we cannot at all approve of such jealous ardors as these, which spend themselves only that they may make a greater braze then is at their neighbours fire, in such a case the Affection is not Real,
but we cannot At all approve of such jealous ardors as these, which spend themselves only that they may make a greater braze then is At their neighbours fire, in such a case the Affection is not Real,
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Nay, though it be a sad aggravation of the sin, yet there is just cause to fear it, that many are Zealous out of a Designe to Subvert and Supplant Religion,
Nay, though it be a sad aggravation of the since, yet there is just cause to Fear it, that many Are Zealous out of a Design to Subvert and Supplant Religion,
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and not to the general corruption of humane nature, unhappily worse depraved amongst us from the Principles of Libertenisme in the late days of Rebellion first raised, and since too much fomented;
and not to the general corruption of humane nature, unhappily Worse depraved among us from the Principles of Libertenisme in the late days of Rebellion First raised, and since too much fomented;
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So that these zealots have no reason to reproach us, that the former days were better than these, as if it were possible that God and his glory could be then more regarded,
So that these zealots have no reason to reproach us, that the former days were better than these, as if it were possible that God and his glory could be then more regarded,
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when Tyranny and Usurpation was in the Throne, Sacrilege and profane invasion in the Church, Robbery and Oppression in every Street, Sequestration and unjust Possession almost in every Estate;
when Tyranny and Usurpation was in the Throne, Sacrilege and profane invasion in the Church, Robbery and Oppression in every Street, Sequestration and unjust Possession almost in every Estate;
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but, this does not excuse their malice, who upon this account are ready to seek opportunity to themselves of shewing their Disaffection to the Government both Civil and Ecclesiastical, rather then their Zeal for Piety and Holiness: To these, I have only this to say, notwithstanding their pretended sanctity, they cannot bragg over much of their honesty; even to this day we observe it, that they are a subtil, crafty, and a supplanting Generation;
but, this does not excuse their malice, who upon this account Are ready to seek opportunity to themselves of showing their Disaffection to the Government both Civil and Ecclesiastical, rather then their Zeal for Piety and Holiness: To these, I have only this to say, notwithstanding their pretended sanctity, they cannot brag over much of their honesty; even to this day we observe it, that they Are a subtle, crafty, and a supplanting Generation;
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And to all the world, I do here profess it, that upon thorow search and examination amongst all the divisions and separations that are in the midst of us, could I but any where find a way of Worship and Religion, that does in the principles and prescriptions of it more promote Holiness of Life, and that according to the great precepts of Living, (to wit) Piety, a constant never ceasing Devotion to God;
And to all the world, I do Here profess it, that upon thorough search and examination among all the divisions and separations that Are in the midst of us, could I but any where find a Way of Worship and Religion, that does in the principles and prescriptions of it more promote Holiness of Life, and that according to the great Precepts of Living, (to wit) Piety, a constant never ceasing Devotion to God;
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for when their interest comes in the way, they can make bold with the eighth Commandment; nay, there have been some who have told us, that it is almost a note of Reprobation, to be a meer Moral Man, ) and Temperance and Sobriety to our selves,
for when their Interest comes in the Way, they can make bold with the eighth Commandment; nay, there have been Some who have told us, that it is almost a note of Reprobation, to be a mere Moral Man,) and Temperance and Sobriety to our selves,
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then the Religion of the Church of England as now in its Discipline it is established, does promote, I should presently be of another perswasion; but till this can be made out, we must suffer the word of exhortation;
then the Religion of the Church of England as now in its Discipline it is established, does promote, I should presently be of Another persuasion; but till this can be made out, we must suffer the word of exhortation;
that we take heed of the inticing words of such whose zeal for a holy life, is a Designe to draw us into Disobedience and Rebellion; no one can complain, that we are hindred now in our Religion; in our Schismes we are,
that we take heed of the enticing words of such whose zeal for a holy life, is a Design to draw us into Disobedience and Rebellion; no one can complain, that we Are hindered now in our Religion; in our Schisms we Are,
because they are damning sins; but we have as great and solemn opportunities of serving God now as ever, not with the neglect of Sacraments, as it was in those former dayes they tell us of,
Because they Are damning Sins; but we have as great and solemn opportunities of serving God now as ever, not with the neglect of Sacraments, as it was in those former days they tell us of,
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for above Sixteen years together; and it will be an aggravation of our sin, if under these glorious injoyments we are both unthankful, and unholy; but in the mean time we must be careful, that our zeal be not froward, and peevish; we may mourn in secret for any Abominations that are committed, amongst which, this is none of the smallest, in that there are a wicked sort of People in the midst of us, who have an invidious eye upon the Vices of the Age, surely Cham 's Curse will one time or other fall upon them,
for above Sixteen Years together; and it will be an aggravation of our since, if under these glorious enjoyments we Are both unthankful, and unholy; but in the mean time we must be careful, that our zeal be not froward, and peevish; we may mourn in secret for any Abominations that Are committed, among which, this is none of the Smallest, in that there Are a wicked sort of People in the midst of us, who have an invidious eye upon the Vices of the Age, surely Cham is Curse will one time or other fallen upon them,
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and to diminish from their vertues, whilst with an evil will it is their Practice so to detract from them, that the very Good that is in them, may be evil spoke of:
and to diminish from their Virtues, while with an evil will it is their Practice so to detract from them, that the very Good that is in them, may be evil spoke of:
These know that Ʋnity betwixt Priests and People, is the promotion of Ʋniformity; whilst they go hand in hand together, they do provoke one another to love, and to good works;
These know that Ʋnity betwixt Priests and People, is the promotion of Ʋniformity; while they go hand in hand together, they do provoke one Another to love, and to good works;
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and it is a joy to those that are set over them, to behold their order: But the Sons of Belial delight in nothing but Confusion; and there is no practice so odious betwixt one man and another,
and it is a joy to those that Are Set over them, to behold their order: But the Sons of Belial delight in nothing but Confusion; and there is no practice so odious betwixt one man and Another,
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and they will give leave to their younger favorites coldly, and by halves, to comply with that mode of Worship which is uppermost, to which they are themselves too stiff to bend;
and they will give leave to their younger favorites coldly, and by halves, to comply with that mode of Worship which is uppermost, to which they Are themselves too stiff to bend;
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as knowing, that such as these by their indifferent slubberly behaviour in Divine Offices, will gain more Proselytes to their Synagogues, though Sathan be in the midst of them;
as knowing, that such as these by their indifferent slubberly behaviour in Divine Offices, will gain more Proselytes to their Synagogues, though Sathan be in the midst of them;
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and thus a Division and Separation is made, either to exclude the People from the Communion of Saints, that they should be carried away, by an impetuous Melancholy humour, even to excommunicate themselves;
and thus a Division and Separation is made, either to exclude the People from the Communion of Saints, that they should be carried away, by an impetuous Melancholy humour, even to excommunicate themselves;
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that they shall have no comfort in the discharge of their Duty, while they find, that by such Wiles and Artifices as these, the hearts of the People are alienated from them:
that they shall have no Comfort in the discharge of their Duty, while they find, that by such Wiles and Artifices as these, the hearts of the People Are alienated from them:
This is a most desperate Stratagem, it is the fire of zeal, hid and raked together, in the dust and ashes of a hellish Policy; this zeal cannot be good, proceeding from so bad a Principle;
This is a most desperate Stratagem, it is the fire of zeal, hid and raked together, in the dust and Ashes of a hellish Policy; this zeal cannot be good, proceeding from so bad a Principle;
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if there be any, as too too many there be, who do thus zealously affect NONLATINALPHABET it is not well, for they would exclude either Priests or People; nay,
if there be any, as too too many there be, who do thus zealously affect it is not well, for they would exclude either Priests or People; nay,
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and Tremellius renders it, includere; they would include, they would comprehend both you, and us; and yet, their zealous affection upon this account is not well.
and Tremellius renders it, includere; they would include, they would comprehend both you, and us; and yet, their zealous affection upon this account is not well.
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a Generation who will never be contented with whatsoever Concessions are made them till they have again extirpated both root and branch; Ʋt iis placeat quibus satis nihil est, that they may be satisfied, who will never have enough,
a Generation who will never be contented with whatsoever Concessions Are made them till they have again extirpated both root and branch; Ʋt iis placeat quibus satis nihil est, that they may be satisfied, who will never have enough,
as the Orator: These can be contented that there should be a halting betwixt God and Baal ( Baal-Berith, that is in the signification of the Word, a Seditious Covenant, ) so long as they may be permitted a fire, be it never so strange, to consume their Sacrifice;
as the Orator: These can be contented that there should be a halting betwixt God and Baal (Baal-Berith, that is in the signification of the Word, a Seditious Covenant,) so long as they may be permitted a fire, be it never so strange, to consume their Sacrifice;
who are so indifferent in the Service of God, that, if they may be but Tolerated, they care not how many Religions, or wayes of worship there are besides:
who Are so indifferent in the Service of God, that, if they may be but Tolerated, they care not how many Religions, or ways of worship there Are beside:
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like the Devil, they quote but half the Text, it is not the Lord at hand; For, in God, his Ʋnity is his Essence, and as there is but One Lord, so but One Faith, One Church, One Baptisme.
like the devil, they quote but half the Text, it is not the Lord At hand; For, in God, his Ʋnity is his Essence, and as there is but One Lord, so but One Faith, One Church, One Baptism.
Speak they of an Accommodation? what fellowship has light with darkness? the Light of our Religion shining in the Candlestick of the Church, by a glorious, open, and publick Profession of it;
Speak they of an Accommodation? what fellowship has Light with darkness? the Light of our Religion shining in the Candlestick of the Church, by a glorious, open, and public Profession of it;
With Darkness, the hidden Mysteries of iniquity, the cunning close contrivances of Schism and Sedition? is there any Communion betwixt Christ, and Belial? that is,
With Darkness, the hidden Mysteres of iniquity, the cunning close contrivances of Schism and Sedition? is there any Communion betwixt christ, and Belial? that is,
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for the wisdom of God was in the Determination ) that the woman who was for Deviding the Child, so that both might be sharers of it, could not be the true Mother of it: The Church of England, like a pious and a holy Mother, shews the truth of her affection, whilst her bowels yern upon her Children, in that she would by no means have them divided; they prostitute both their Religion and Devotion, neither have they the Bowels of a Mother, who are so willing and sollicious that a Comprehensive Bill, like a decisive Sword should sever their Profession, in order to make an equal separation; and so in any wayes to part stakes with those that are of another Perswasion: True indeed, difference in opinion, should not breed difference in affection;
for the Wisdom of God was in the Determination) that the woman who was for Dividing the Child, so that both might be sharers of it, could not be the true Mother of it: The Church of England, like a pious and a holy Mother, shows the truth of her affection, while her bowels yern upon her Children, in that she would by no means have them divided; they prostitute both their Religion and Devotion, neither have they the Bowels of a Mother, who Are so willing and sollicious that a Comprehensive Bill, like a decisive Sword should sever their Profession, in order to make an equal separation; and so in any ways to part stakes with those that Are of Another Persuasion: True indeed, difference in opinion, should not breed difference in affection;
But, when Schism and Sedition once begin to pretend friendship with us, and offers to shake hands, without giving the Church any satisfaction for those sad Divisions which it hath already made;
But, when Schism and Sedition once begin to pretend friendship with us, and offers to shake hands, without giving the Church any satisfaction for those sad Divisions which it hath already made;
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and has done no more mischief, like that wicked Villain, who when he had set a Temple on fire, had the impudence to plead for himself, that his Judges would be pleased to consider, how many Temples he had left standing;
and has done no more mischief, like that wicked Villain, who when he had Set a Temple on fire, had the impudence to plead for himself, that his Judges would be pleased to Consider, how many Temples he had left standing;
they who would divide the seamless coat of Christ, are for a linsey-woolsey, party-coloured Service amongst us, what ever zeal they may pretend to Comprchension, that they would take in all parties, and make us so at Ʋnity amongst our selves;
they who would divide the seamless coat of christ, Are for a Linsey-woolsey, Party-coloured Service among us, what ever zeal they may pretend to Comprchension, that they would take in all parties, and make us so At Ʋnity among our selves;
but it is, that they might ingross all respect, and applause to themselves, as if they only were left alone in the Kingdom, who do sincerely serve the Lord;
but it is, that they might ingross all respect, and applause to themselves, as if they only were left alone in the Kingdom, who do sincerely serve the Lord;
Fourth and Last Observable, wherein zeal is reprehensible; and that again, in relation to the zealots themselves, when they would set the Church on fire, to warm themselves by the flames of it, by gaining Disciples, not so much to their Cause, as to their Party; yea, chiefly in this, every private zealot may play a Game by himself alone, distinct from the rest of his Company;
Fourth and Last Observable, wherein zeal is reprehensible; and that again, in Relation to the zealots themselves, when they would Set the Church on fire, to warm themselves by the flames of it, by gaining Disciples, not so much to their Cause, as to their Party; yea, chiefly in this, every private zealot may play a Game by himself alone, distinct from the rest of his Company;
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and desire of applause, together with an eager affectation of having many followers, will transport a man that is Popular, to many things that are not convenient;
and desire of applause, together with an eager affectation of having many followers, will transport a man that is Popular, to many things that Are not convenient;
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so that Simon Magus - like Act. 8.13. There should be here and there one, and another, whose business it must be to bewitch the people with their Sorceries, whilst each one gives himself out to be the onely Power of God, what is this? but an overweaning Zeal that the people might affect, and follow after them, from the least of them to the greatest.
so that Simon Magus - like Act. 8.13. There should be Here and there one, and Another, whose business it must be to bewitch the people with their Sorceries, while each one gives himself out to be the only Power of God, what is this? but an overweening Zeal that the people might affect, and follow After them, from the least of them to the greatest.
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Nay, as I have already hinted, it is observable, that seditious persons do many times supplant one another, while some have a more winning, that is, whining way, to out act the rest,
Nay, as I have already hinted, it is observable, that seditious Persons do many times supplant one Another, while Some have a more winning, that is, whining Way, to out act the rest,
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and are more crafty in stealing away the hearts of the unsettled and unstable multitude, more out of a love to their persons, than their own espoused Cause:
and Are more crafty in stealing away the hearts of the unsettled and unstable multitude, more out of a love to their Persons, than their own espoused Cause:
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Herod and Pontius are onely reconciled against Christ, when their interests come once to be different, they will again divide, and be insolent enemies;
Herod and Pontius Are only reconciled against christ, when their interests come once to be different, they will again divide, and be insolent enemies;
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whilst on the other side, they, who are the most expert in framing snares and gins to hold the Vulgar Credulity, by seemingly pious stratagems, do hug themselves in the conceit of their own ingenuity, above their fellows,
while on the other side, they, who Are the most expert in framing snares and begins to hold the vulgar Credulity, by seemingly pious stratagems, do hug themselves in the conceit of their own ingenuity, above their Fellows,
And thus I have done with the first part of the Text, which is the account given us of a bad and a wicked zeal, described to us from the object of it,
And thus I have done with the First part of the Text, which is the account given us of a bade and a wicked zeal, described to us from the Object of it,
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when it is of Persons, not of things, of men and not their graces; and those either Clergy, Laity, or persons in a more mixed Relation, a certain Juncto, or Knot of acquaintance, they zealously affect you:
when it is of Persons, not of things, of men and not their graces; and those either Clergy, Laity, or Persons in a more mixed Relation, a certain Juncto, or Knot of acquaintance, they zealously affect you:
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NONLATINALPHABET that we take heed of the cunning wiles, the curious arts and Methods, the industrious contrivances, the ingenious sophisms of error and sedition:
that we take heed of the cunning wiles, the curious arts and Methods, the Industria contrivances, the ingenious sophisms of error and sedition:
Is not the Zeal pretended, the product of Passion more than Piety, the result of the Bodies Gonstitution, more then a virtuous habit and frame of Mind? and again, is not the Thing for which there is so much Zeal, more the Zealots interest,
Is not the Zeal pretended, the product of Passion more than Piety, the result of the Bodies Gonstitution, more then a virtuous habit and frame of Mind? and again, is not the Thing for which there is so much Zeal, more the Zealots Interest,
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First, Is not the Zeal the product of Passion more then Piety, the result chiefly of the Bodies Constitution, rather then of a Virtuous habit and frame of Mind? that Zeal which is the consequence of mans temper is to be suspect for choler; as is moderation for lukewarmness, which proceeds from an easie facil Disposition; we are not to ascribe that to Piety (says a late excellent pen) which a man owes to his Complexion,
First, Is not the Zeal the product of Passion more then Piety, the result chiefly of the Bodies Constitution, rather then of a Virtuous habit and frame of Mind? that Zeal which is the consequence of men temper is to be suspect for choler; as is moderation for lukewarmness, which proceeds from an easy Facil Disposition; we Are not to ascribe that to Piety (Says a late excellent pen) which a man owes to his Complexion,
yet, there is cause enough of suspition, when the passions are not regulated, or (in the language of the Apostle, rather then the Philosopher) when we have not crucified the affections and the lusts:
yet, there is cause enough of suspicion, when the passion Are not regulated, or (in the language of the Apostle, rather then the Philosopher) when we have not Crucified the affections and the Lustiest:
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They, whose hearts are a sacrifice of holy incense, a pure flame, a burnt-offering, a sweet smelling savour, acceptable unto God, cannot spare any of their heat upon outward provocations;
They, whose hearts Are a sacrifice of holy incense, a pure flame, a Burnt-offering, a sweet smelling savour, acceptable unto God, cannot spare any of their heat upon outward provocations;
in a word, it is a zeal for Gods House, that it may stand, not a design to promote their own house, that it may be exalted higher which doth thus Consume them; and that is the
in a word, it is a zeal for God's House, that it may stand, not a Design to promote their own house, that it may be exalted higher which does thus Consume them; and that is the
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for which there is so much zeal, more the Zealots interest, then his Devotion? is he not more a laborious slave to his worldly Mammon, then a diligent servant to his gracious God? And this is that which renders zeal, though for a good thing, it self to be bad: The Devil thought it a sufficient Plea against Job, that he did not serve God for nought;
for which there is so much zeal, more the Zealots Interest, then his Devotion? is he not more a laborious slave to his worldly Mammon, then a diligent servant to his gracious God? And this is that which renders zeal, though for a good thing, it self to be bad: The devil Thought it a sufficient Plea against Job, that he did not serve God for nought;
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Had not they reason, think you, those who made Silver shrines for Diana, to set the whole City in an uproar, in the defence of their great Goddess, in so much that nothing else could be heard for two hours together,
Had not they reason, think you, those who made Silver shrines for Diana, to Set the Whole city in an uproar, in the defence of their great Goddess, in so much that nothing Else could be herd for two hours together,
but this Out-cry, Great is the Diana of the Ephesians, whom not only Ephesus, but the whole world worshippeth? Many men have their Religion tied at their Purse-strings;
but this Outcry, Great is the Diana of the Ephesians, whom not only Ephesus, but the Whole world Worshippeth? Many men have their Religion tied At their Purse-strings;
But, true Zeal for God, and for his Glory is not of so low, and so sordid a principle, it doth not run in the veins of the earth, but it is a fire fetched from heaven, a beam, or a ray from the Sun of Righteousness. To conclude;
But, true Zeal for God, and for his Glory is not of so low, and so sordid a principle, it does not run in the Veins of the earth, but it is a fire fetched from heaven, a beam, or a ray from the Sun of Righteousness. To conclude;
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Let us but make sure of these two, that the thing for which we are earnest, be in it self just and good; and that our own intensions and designes be holy and pious; that we have no sinister and by-respects, either to get a name in the world, or to make a trade of our Religion; more to serve our selves upon it, then our God by it;
Let us but make sure of these two, that the thing for which we Are earnest, be in it self just and good; and that our own intentions and designs be holy and pious; that we have no sinister and by-respects, either to get a name in the world, or to make a trade of our Religion; more to serve our selves upon it, then our God by it;
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THe Prophet Elijah, who was exceeding zealous for the glory of the God of Israel, upbraiding the people with their luke-warmness and indifference in religion,
THe Prophet Elijah, who was exceeding zealous for the glory of the God of Israel, upbraiding the people with their lukewarmness and indifference in Religion,
and yet admitting the abominations of the Heathen, amongst whom they lived, which were a snare unto them, resolved at last to put the whole business to an issue, 1 Kings 18.21, 24. He came unto all the people,
and yet admitting the abominations of the Heathen, among whom they lived, which were a snare unto them, resolved At last to put the Whole business to an issue, 1 Kings 18.21, 24. He Come unto all the people,
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At which Determination, it is to be observed, that the Prophet, though upon this extraordinary occasion, would neither by an overhasty anticipation prevent,
At which Determination, it is to be observed, that the Prophet, though upon this extraordinary occasion, would neither by an overhasty anticipation prevent,
for the present, struck terrour and amazement into the Spectators, and instantly disappeared; no, neither was it a Fire that did Consume the Sacrifice, and no more;
for the present, struck terror and amazement into the Spectators, and instantly disappeared; no, neither was it a Fire that did Consume the Sacrifice, and no more;
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but the effect of it was a whole burnt-offering, not the wood onely, but the very Stones, and the Dust were consumed, and it licked up all the water that was in the Trench;
but the Effect of it was a Whole Burnt-offering, not the wood only, but the very Stones, and the Dust were consumed, and it licked up all the water that was in the Trench;
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It is the glory of the God of Israel, in the midst of us, and about that Glory, an everlasting Defence; like the Prophet Elijah we put the cause of God,
It is the glory of the God of Israel, in the midst of us, and about that Glory, an everlasting Defence; like the Prophet Elijah we put the cause of God,
yet such a Fire, as spends it self upon a proper Sacrifice, neither the Fire strange, nor the Oblation unusual; but a Fire upon such a sacrifice, in which, all the Tribes of Israel are concerned,
yet such a Fire, as spends it self upon a proper Sacrifice, neither the Fire strange, nor the Oblation unusual; but a Fire upon such a sacrifice, in which, all the Tribes of Israel Are concerned,
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and that is, the daily Ministration which is to be solemnized at the set and appointed times of the Morning, and of the Evening Oblation: Such a Fire too,
and that is, the daily Ministration which is to be solemnized At the Set and appointed times of the Morning, and of the Evening Oblation: Such a Fire too,
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as is not of a sudden appearance, or a short continuance, which spends it self in a Blaze, and goes out in a smoak; but a Fire to consume both the Sacrifice and the Altar too,
as is not of a sudden appearance, or a short Continuance, which spends it self in a Blaze, and Goes out in a smoke; but a Fire to consume both the Sacrifice and the Altar too,
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a Fire to consume the Dust, and to lick up the Water; the dust of the Earth is in this regard, worse than stubble, not to be seen, buried in its own embers;
a Fire to consume the Dust, and to lick up the Water; the dust of the Earth is in this regard, Worse than stubble, not to be seen, buried in its own embers;
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while the ignorant and unlearned, many unstable People have more diligently observed, they have been convinced of all, judged of all, the very secrets of their hearts have been made manifest,
while the ignorant and unlearned, many unstable People have more diligently observed, they have been convinced of all, judged of all, the very secrets of their hearts have been made manifest,
surely such a zeal as this, which doth thus contend for the way of Godliness, is not like the mad frenzey of the Priests of Baal, which shews it self only in up-roars and in tumults,
surely such a zeal as this, which does thus contend for the Way of Godliness, is not like the mad frenzy of the Priests of Baal, which shows it self only in uproars and in tumults,
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these are the heats of Brethren in iniquity, a friendship, turned to the worst of hatred, till amongst them many times blood touch blood; whereas that zeal which conerns it self for God,
these Are the heats of Brothers in iniquity, a friendship, turned to the worst of hatred, till among them many times blood touch blood; whereas that zeal which conerns it self for God,
and for his Glory, is the peaceable fruit of Righteousness: it is a coal brought by the Ministration of Cherubims, and Seraphins, those Spirits that are a flame of Fire, with which, both mouth and lips being touched, all sin is purged away;
and for his Glory, is the peaceable fruit of Righteousness: it is a coal brought by the Ministration of Cherubims, and Seraphim, those Spirits that Are a flame of Fire, with which, both Mouth and lips being touched, all since is purged away;
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it is what the B. Apostle recommends to the Galatians in the Text, after he had given them an account, in the verse preceding, of the Temper of their Seducers, a description of their wicked Zeal, to pervert them from the Faith; he would not have the Galatians in the last to abate any thing of their Christian Fervours for God, and for his Truth;
it is what the B. Apostle recommends to the Galatians in the Text, After he had given them an account, in the verse preceding, of the Temper of their Seducers, a description of their wicked Zeal, to pervert them from the Faith; he would not have the Galatians in the last to abate any thing of their Christian Fervours for God, and for his Truth;
as I have before mentioned. 1. Approbatio ipsa; The Approbation it self; NONLATINALPHABET. It is good to be zealous. 2ly. Ratio Approbandi; The reason of this Approbation;
as I have before mentioned. 1. Approval ipsa; The Approbation it self;. It is good to be zealous. 2ly. Ratio Approbandi; The reason of this Approbation;
NONLATINALPHABET. it must be in a good thing. Secondly, Ab Habitu; From the Habit, which must be as unlimited, as the Object is universally good; NONLATINALPHABET it must be always. Thirdly, Ab Occasione; From the Occasion of expressing it;
. it must be in a good thing. Secondly, Ab Habitu; From the Habit, which must be as unlimited, as the Object is universally good; it must be always. Thirdly, Ab Occasion; From the Occasion of expressing it;
First, The scope of the Text, being such a Zeal commended to us, as is it self a Moderation, that is, a Medium between luke-warm indifference, and hot-headed Phrenzey; in the general it is laid down,
First, The scope of the Text, being such a Zeal commended to us, as is it self a Moderation, that is, a Medium between lukewarm indifference, and hotheaded Phrenzey; in the general it is laid down,
as the Foundation of all, That it is good to be Zealous. — Zeal is many times the Product of a true Repentance, 2 Cor. 7.11. In that ye sorrowed after a godly sort, what carefulness it wrought in you? yea, what Zeal? certainly then, it is not alwayes it self to be repented of;
as the Foundation of all, That it is good to be Zealous. — Zeal is many times the Product of a true Repentance, 2 Cor. 7.11. In that you sorrowed After a godly sort, what carefulness it wrought in you? yea, what Zeal? Certainly then, it is not always it self to be repented of;
nay, it was the Command of him, who sat in the midst of the Seven Golden Candlesticks, whose eyes were as a flame of Fire, and his feet like unto fine Brass, as if they burned in a furnace, unto the Church of Laodicea, that Church which was neither hot nor cold Rev. 3.19.
nay, it was the Command of him, who sat in the midst of the Seven Golden Candlesticks, whose eyes were as a flame of Fire, and his feet like unto fine Brass, as if they burned in a furnace, unto the Church of Laodicea, that Church which was neither hight nor cold Rev. 3.19.
NONLATINALPHABET be thou zealous, and Repent. Zeal is like the Element to which it is often compared, a good Servant, though a bad Master, a Good Servant,
be thou zealous, and repent. Zeal is like the Element to which it is often compared, a good Servant, though a bad Master, a Good Servant,
and for his service, who consult their own ease, and quiet so much, that they are not sollicitous what becomes of the outward Professions, the publick attestations of Holiness and Piety;
and for his service, who consult their own ease, and quiet so much, that they Are not solicitous what becomes of the outward Professions, the public attestations of Holiness and Piety;
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when it is not a candle under a bushel, but on the house top, or set upon a hill, the holy hill of Sion, that all the Passengers may behold it, and be directed by it;
when it is not a candle under a bushel, but on the house top, or Set upon a hill, the holy hill of Sion, that all the Passengers may behold it, and be directed by it;
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First, Zeal is Good, that is, it is bonum jucundum it is a pleasant good; though it be the exerting of our passions, there is great complacency and satisfaction in it;
First, Zeal is Good, that is, it is bonum jucundum it is a pleasant good; though it be the exerting of our passion, there is great complacency and satisfaction in it;
whilst we are musing, the Fire burns, and we have no rest, till at last we speak with our tongues, the result of it is great peace to a mans Conscience,
while we Are musing, the Fire burns, and we have no rest, till At last we speak with our tongues, the result of it is great peace to a men Conscience,
it is a comfortable reflection upon a spiritual and a holy magnanimity, when a man is satisfied with himself, that he is not afraid or ashamed to speak and write his mind,
it is a comfortable reflection upon a spiritual and a holy magnanimity, when a man is satisfied with himself, that he is not afraid or ashamed to speak and write his mind,
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or a joyful Martyr, it fits a man to suffer with great joy and gladness the spoiling of his goods, the loss of his life, any thing rather then make shipwrack of his faith, and of a good Conscience:
or a joyful Martyr, it fits a man to suffer with great joy and gladness the spoiling of his goods, the loss of his life, any thing rather then make shipwreck of his faith, and of a good Conscience:
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It is not requisite therefore, that a true zealot should be an ill-natured person, one that is contented with any thing rather then his present state and condition of life;
It is not requisite Therefore, that a true zealot should be an ill-natured person, one that is contented with any thing rather then his present state and condition of life;
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therefore upon every little and light affliction we must presently curse God and die; neither is it like the fretting and fuming of Jonas, displeased because God is gratious,
Therefore upon every little and Light affliction we must presently curse God and die; neither is it like the fretting and fuming of Jonah, displeased Because God is gracious,
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Nay, further yet, This Supererogating grace (I want a name for it, it is somthing more then Love, the surplusage of it, not by it self a distinct vertue; for once therefore allow me the expression) I say, this Supererogating grace is not onely a pleasant good, that is, warmth and refreshment, Peace that passeth all understanding to the pious soul where it is seated;
Nay, further yet, This Supererogating grace (I want a name for it, it is something more then Love, the surplusage of it, not by it self a distinct virtue; for once Therefore allow me the expression) I say, this Supererogating grace is not only a pleasant good, that is, warmth and refreshment, Peace that passes all understanding to the pious soul where it is seated;
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but it is likewise comfort and encouragement unto others how many have taken fire at such heats as these? to see a Martyr die with courage and resolution, was the great inducement for others chearfully to embrace the same flames;
but it is likewise Comfort and encouragement unto Others how many have taken fire At such heats as these? to see a Martyr die with courage and resolution, was the great inducement for Others cheerfully to embrace the same flames;
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whilst in the Primitive Persecutions the Piles of Wood were made high, and the flames reached up to heaven, by the sweet influences of the Sun of Righteousness upon the sacred dust of Martyrdom, there was a strange unaccountable prolifick virtue, Sanguis Martyrum semen Ecclesiae, Christianity did receive as it were a new-birth, sent forth into the world a numerous off-spring, too great to be incountred with;
while in the Primitive Persecutions the Piles of Wood were made high, and the flames reached up to heaven, by the sweet influences of the Sun of Righteousness upon the sacred dust of Martyrdom, there was a strange unaccountable prolific virtue, Sanguis Martyrs semen Ecclesiae, Christianity did receive as it were a New birth, sent forth into the world a numerous offspring, too great to be encountered with;
in the mean time the slaughtered witnesses for the Faith of Christ, did as it were anticipate their own Resurrection, living again in the pious conversation of such, who taking advantage of their stout behaviour unto Death did embrace the Faith of him who is the Lord of Life.
in the mean time the slaughtered Witnesses for the Faith of christ, did as it were anticipate their own Resurrection, living again in the pious Conversation of such, who taking advantage of their stout behaviour unto Death did embrace the Faith of him who is the Lord of Life.
but, even in the ordinary Occurrencies of humane life, it has many times the like influence upon such as have the least overtures after holiness and piety;
but, even in the ordinary Occurrences of humane life, it has many times the like influence upon such as have the least overtures After holiness and piety;
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so, the observance of those who have passed through a fiery trial of affliction, who daily are acquainted with little else but unkind surmises and hard speeches, who are the mark, that every one shoots at,
so, the observance of those who have passed through a fiery trial of affliction, who daily Are acquainted with little Else but unkind surmises and hard Speeches, who Are the mark, that every one shoots At,
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because they are more righteous then their neighbours, they are indeed the lights of the world, held forth at noon day, exposed to the blast of every foul mouth, to the scoff and derision of all that are round about them;
Because they Are more righteous then their neighbours, they Are indeed the lights of the world, held forth At noon day, exposed to the blast of every foul Mouth, to the scoff and derision of all that Are round about them;
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it being not only bonum jucundum, a pleasant good, that is, contentation and satisfaction to a mans self; but comfort and incouragement unto others; for in the
it being not only bonum jucundum, a pleasant good, that is, contentation and satisfaction to a men self; but Comfort and encouragement unto Others; for in the
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it is honest in the sight of all men, it is lovely and of good report, it is the usual Character that we give of a zealous person, Poor man he is concerned for that which he can never help, the world will be bad, do what he can;
it is honest in the sighed of all men, it is lovely and of good report, it is the usual Character that we give of a zealous person, Poor man he is concerned for that which he can never help, the world will be bad, do what he can;
and truly so he is, as he is not over-sollicitous of being counted singular, or, as the prophane phrase it, over-righteous, more nice then wise, so neither is he in the least censorious of others:
and truly so he is, as he is not over-solicitous of being counted singular, or, as the profane phrase it, Over-righteous, more Nicaenae then wise, so neither is he in the least censorious of Others:
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and since he hath tied himself up to the strict performance of some certain rules of duty, he desires to be excused, that he cannot dispence with himself;
and since he hath tied himself up to the strict performance of Some certain rules of duty, he Desires to be excused, that he cannot dispense with himself;
when he finds his Devotion nick-named for superstition, and the periodical revolution of his Canonical hours, to be branded with the title of a Mechanical Sanctity: It is not absurd surely,
when he finds his Devotion nicknamed for Superstition, and the Periodical revolution of his Canonical hours, to be branded with the title of a Mechanical Sanctity: It is not absurd surely,
but acceptable in the sight of God, and commendable before all good men, to reckon upon Months, Weeks, Days and Hours, wherein to serve our good more strictly and closely than at other times;
but acceptable in the sighed of God, and commendable before all good men, to reckon upon Months, Weeks, Days and Hours, wherein to serve our good more strictly and closely than At other times;
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and to be as well acquainted with these seasons, for religious performances, to know these stations for a holy Devotion, as well as the Sun it self knows his own going down; for,
and to be as well acquainted with these seasons, for religious performances, to know these stations for a holy Devotion, as well as the Sun it self knows his own going down; for,
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and in some cases God will have mercy rather then sacrifice, he that is piously and Devoutly zealous, as he hath no evil thoughts upon the Omissions of his Brother; so he could wish that his Brother would forbear evil speaking, and slandering his strict perfomances; since surely he walks by a rule, the Churches practice at least is his prescription, without censuring therefore he blesses God,
and in Some cases God will have mercy rather then sacrifice, he that is piously and Devoutly zealous, as he hath no evil thoughts upon the Omissions of his Brother; so he could wish that his Brother would forbear evil speaking, and slandering his strict perfomances; since surely he walks by a Rule, the Churches practice At least is his prescription, without censuring Therefore he Blesses God,
— I speak this the rather, because of late, Devotion has been obliquely accused, as if it rendred men crabbed and censorious: — " Men of Devotion (says one amongst us,) when they have once formed in themselves a perfect modell of the will of God,
— I speak this the rather, Because of late, Devotion has been obliquely accused, as if it rendered men crabbed and censorious: — " Men of Devotion (Says one among us,) when they have once formed in themselves a perfect model of the will of God,
First, as if the model for devotion were of private conception; [ after they have formed to themselves a perfect model of the will of God ] No such matter, it is well known, that the Devotion thus struck at, is of more universal practice, it is the Devotion of such, who, according to that way which some count superstition, and a mechanical Religion, worship the God of their Fathers:
First, as if the model for devotion were of private conception; [ After they have formed to themselves a perfect model of the will of God ] No such matter, it is well known, that the Devotion thus struck At, is of more universal practice, it is the Devotion of such, who, according to that Way which Some count Superstition, and a mechanical Religion, worship the God of their Father's:
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no such matter neither, it is not upon every little piccadilloe that the stomach •iseth, it is not here or there a particular thing which causeth these eager grudgings;
not such matter neither, it is not upon every little piccadilloe that the stomach •iseth, it is not Here or there a particular thing which Causes these eager grudgings;
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but, holy Zeal thinks it self concerned, when things in their direct consequences, all together tend to the exploding of Primitive and of pure Religion;
but, holy Zeal thinks it self concerned, when things in their Direct consequences, all together tend to the exploding of Primitive and of pure Religion;
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when the strictness of all Discipline and Order is become a by-word and a Proverb, the reproach of such who watch their opportunity totally to cast off the Yoke, who care not much to be contained within the limits of their Duty, the Boundaries that are set them for a holy life, in an exact obedience to government, both sacred and civil;
when the strictness of all Discipline and Order is become a Byword and a Proverb, the reproach of such who watch their opportunity totally to cast off the Yoke, who care not much to be contained within the Limits of their Duty, the Boundaries that Are Set them for a holy life, in an exact Obedience to government, both sacred and civil;
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till it find it self to be miserably deceived; and then, zeal being provoked to shew it self, is honest still, just and upright in the sight of God and Man;
till it find it self to be miserably deceived; and then, zeal being provoked to show it self, is honest still, just and upright in the sighed of God and Man;
it rejoyceth not in iniquity, but persisteth in the truth, exhibiting it self chiefly in vertuous and holy Actions, spending it self upon the ingenuous arts and contrivances of love, that so it may be Profitable unto all; which is the
it Rejoiceth not in iniquity, but persisteth in the truth, exhibiting it self chiefly in virtuous and holy Actions, spending it self upon the ingenuous arts and contrivances of love, that so it may be Profitable unto all; which is the
Third Thing, In which Zeal manifests its self as Good; it is Bonum Ʋtile, a most profitable good; it is profitable for example and imitation; like the Holy Scriptures, the Rule by which it acts, it is profitable for correction and reproof, and for instruction in righteousness.
Third Thing, In which Zeal manifests its self as Good; it is Bonum Ʋtile, a most profitable good; it is profitable for Exampl and imitation; like the Holy Scriptures, the Rule by which it acts, it is profitable for correction and reproof, and for instruction in righteousness.
who will ever take that man for his pattern, who is unconstant to himself, he is shrewdly to be suspected for a double-minded man, who is unstable in his ways:
who will ever take that man for his pattern, who is unconstant to himself, he is shrewdly to be suspected for a double-minded man, who is unstable in his ways:
But he that sets himself against all opposition to persevere in the way of truth, who hath made his face like a flint (in the Prophets phrase) neither, will he be ashamed, one that will not give himself the least ease or relaxation from the performance of that which he has learnt to be his Duty, one that has no Latitude,
But he that sets himself against all opposition to persevere in the Way of truth, who hath made his face like a flint (in the prophets phrase) neither, will he be ashamed, one that will not give himself the least ease or relaxation from the performance of that which he has learned to be his Duty, one that has no Latitude,
as to those things in which, both Law and Conscience do oblige him, such a one is a successful example of courage and constancy unto others, that they do not fall away from their own stedfastness:
as to those things in which, both Law and Conscience do oblige him, such a one is a successful Exampl of courage and constancy unto Others, that they do not fallen away from their own steadfastness:
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though the Children of the Captivity were in a strange Land, yet having so good a president, they could not but think of the songs of Sion. Some are like the Fish Polipus of the colour of the Rock,
though the Children of the Captivity were in a strange Land, yet having so good a president, they could not but think of the songs of Sion. some Are like the Fish Polypus of the colour of the Rock,
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This indeed were good Divinity, were a Politician the Dr. of the Chair; but, how it will consist with the plain and simple Dictates of Christianity, we want a Machiavel, or his soul, by an unheard of Metempsychosis actuating a Leviathan, one who resolves all anorality either into positive Laws, or into present local, though contingent circumstances, to determine the controversie;
This indeed were good Divinity, were a Politician the Dr. of the Chair; but, how it will consist with the plain and simple Dictates of Christianity, we want a Machiavel, or his soul, by an unheard of Metempsychosis actuating a Leviathan, one who resolves all anorality either into positive Laws, or into present local, though contingent Circumstances, to determine the controversy;
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every way, and at all times good; — good, because it is pleasant, even the peace of God unto the pious soul; and good, because it is honest, it thinks no evil, but rejoyceth in the truth;
every Way, and At all times good; — good, Because it is pleasant, even the peace of God unto the pious soul; and good, Because it is honest, it thinks no evil, but Rejoiceth in the truth;
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and good, because it is a steddy example of holiness, of purity, and constancy unto others, without being puffed up in prosperity, terrified in adversity;
and good, Because it is a steady Exampl of holiness, of purity, and constancy unto Others, without being puffed up in Prosperity, terrified in adversity;
Second part of the Text, Ratio Approbandi; The Reason of this Approbation: and that, First, Taken from the Object: NONLATINALPHABET It must be in a good thing.
Second part of the Text, Ratio Approbandi; The Reason of this Approbation: and that, First, Taken from the Object: It must be in a good thing.
In qualifying and distinguishing the Passions, by their Objects, some are good when their Objects are bad, such is anger and hatred, which are only then good, when they are vented against Sin, Be ye angry and sin not;
In qualifying and distinguishing the Passion, by their Objects, Some Are good when their Objects Are bad, such is anger and hatred, which Are only then good, when they Are vented against since, Be you angry and sin not;
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Syr. It is Good, either that you should be envied at by others, or that you should have some kind strivings amongst your selves concerning things that are Good; there is a pious kind of envy, a holy zeal and emulation, when we do strive, and provoke one another in love unto Good Works, To be a little more close and particular;
Syr. It is Good, either that you should be envied At by Others, or that you should have Some kind strivings among your selves Concerning things that Are Good; there is a pious kind of envy, a holy zeal and emulation, when we do strive, and provoke one Another in love unto Good Works, To be a little more close and particular;
Zeal is good in relation unto a good Object, upon these three accounts: 1. Because it is there directed by a good rule, the Word of God: 2ly. Managed upon a good Matter, which bears a due proportion to that Rule: 3ly. Guided by a good intention; not being over-byassed, or over-ballanced by any sinister, and by-respects: — A word or two of each of these.
Zeal is good in Relation unto a good Object, upon these three accounts: 1. Because it is there directed by a good Rule, the Word of God: 2ly. Managed upon a good Matter, which bears a due proportion to that Rule: 3ly. Guided by a good intention; not being over-byassed, or overbalanced by any sinister, and by-respects: — A word or two of each of these.
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First, Zeal is good in relation to the Object, if it be directed by a good Rule, the Word of God. The truly pious Zealiot in all his heats and ardors for the cause of God, is to be very careful,
First, Zeal is good in Relation to the Object, if it be directed by a good Rule, the Word of God. The truly pious Zealiot in all his heats and ardors for the cause of God, is to be very careful,
though Jehu drove furiously, yet, he was not to be blamed, when he had this fixed resolution, That there should fall unto the earth nothing of the word of the Lord, which the Lord had spoken:
though Jehu drove furiously, yet, he was not to be blamed, when he had this fixed resolution, That there should fallen unto the earth nothing of the word of the Lord, which the Lord had spoken:
There is a thing which is called, a sure Word of Prophecy, to which, we shall do well that we take heed in meekness and in fear, that we do not in the least prevent the impulse of the Holy Ghost within us, moving us to do that which is contrary to the dictates of the Spirit, either speaking in his Word, ruling in the sanctions and determinations of the Church; They then, who talk big words of an illumination, or a Light within them, and yet regard not the Law of God, which should be a Light unto their feet,
There is a thing which is called, a sure Word of Prophecy, to which, we shall do well that we take heed in meekness and in Fear, that we do not in the least prevent the impulse of the Holy Ghost within us, moving us to do that which is contrary to the dictates of the Spirit, either speaking in his Word, ruling in the sanctions and determinations of the Church; They then, who talk big words of an illumination, or a Light within them, and yet regard not the Law of God, which should be a Light unto their feet,
or no? the Word of the Lord is sharp, and piercing, it divides betwixt the marrow and the bones, it searcheth out the depths, and secrets of the heart:
or no? the Word of the Lord is sharp, and piercing, it divides betwixt the marrow and the bones, it Searches out the depths, and secrets of the heart:
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Here that zeal is reproveable, which spends it self, either in decrying the sacred Scriptures, as useless; or, in preverting the Scriptures, making them, of private interpretation, to speak what they never intended, such who wrest them to their own destruction.
Here that zeal is reprovable, which spends it self, either in decrying the sacred Scriptures, as useless; or, in preverting the Scriptures, making them, of private Interpretation, to speak what they never intended, such who wrest them to their own destruction.
of this sort are they who think themselves above Ordinances, waiting only for some secret instincts, some impetuous raptures, to carry them they know not whither, to do they know not what;
of this sort Are they who think themselves above Ordinances, waiting only for Some secret instincts, Some impetuous raptures, to carry them they know not whither, to do they know not what;
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you shall never argue them into a better temper, so long as this melancholy dumpish humour doth transport them, they have this still for a refuge, that they are not free to hear, or to answer you:
you shall never argue them into a better temper, so long as this melancholy dumpish humour does transport them, they have this still for a refuge, that they Are not free to hear, or to answer you:
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But, as for our selves, that we be not led away by the errour of these wicked men, it may be urged, (and I cannot urge it too often, the Articles of our Creed into which we were baptized ) that as in our Profession, we do believe the Holy Ghost, to be the Lord and giver of Life, and so a spirit of illumination unto the Sons of Men;
But, as for our selves, that we be not led away by the error of these wicked men, it may be urged, (and I cannot urge it too often, the Articles of our Creed into which we were baptised) that as in our Profession, we do believe the Holy Ghost, to be the Lord and giver of Life, and so a Spirit of illumination unto the Sons of Men;
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so we do believe, that he, the same Spirit, spake by the Prophets, He, the same Spirit, does assist in the Communion of Saints, and therefore we are not to neglect the assembling of our selves together,
so we do believe, that he, the same Spirit, spoke by the prophets, He, the same Spirit, does assist in the Communion of Saints, and Therefore we Are not to neglect the assembling of our selves together,
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Secondly, As for that other sort, who have made themselves the only perpetual Dictators in Religion, whose humour is the only Light they have for the interpretation of the Scripture, who make the Scripture to be of a private interpretation, speaking what it never intended, who have, against the continued practices of Christianity in all ages, found out a new clew of thread to extricate themselves and others out of some Labyrinths of controversie of their own devising,
Secondly, As for that other sort, who have made themselves the only perpetual Dictators in Religion, whose humour is the only Light they have for the Interpretation of the Scripture, who make the Scripture to be of a private Interpretation, speaking what it never intended, who have, against the continued practices of Christianity in all ages, found out a new clew of thread to extricate themselves and Others out of Some Labyrinths of controversy of their own devising,
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and do thus betray the simple and ignorant into not onely foolish, but dangerous errors, these men act as if they had forgot those Scriptures which they pretend for to interpret, those that tell us, that the Spirits of the Prophets must be subject to the Prophets, especially when they are met together in a holy Communion: They who would take heed to a sure word of Prophesie, must know this first of all; 2 Pet. 1.20. That no Prophesies of Scripture are of private interpretation;
and do thus betray the simple and ignorant into not only foolish, but dangerous errors, these men act as if they had forgotten those Scriptures which they pretend for to interpret, those that tell us, that the Spirits of the prophets must be Subject to the prophets, especially when they Are met together in a holy Communion: They who would take heed to a sure word of Prophesy, must know this First of all; 2 Pet. 1.20. That no prophecies of Scripture Are of private Interpretation;
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NONLATINALPHABET that is of a mans conceited, enthusiastical, and sudden explication; NONLATINALPHABET. St. Mar. 4.34. It was the onely prerogative of Christ himself, when he was alone, for to interpret; but as to us, the word of Prophesie is not thus, NONLATINALPHABET by the will of man, we must take in along with us, NONLATINALPHABET.
that is of a men conceited, enthusiastical, and sudden explication;. Saint Mar. 4.34. It was the only prerogative of christ himself, when he was alone, for to interpret; but as to us, the word of Prophesy is not thus, by the will of man, we must take in along with us,.
as it is revealed in the word, seemed good likewise to the same Spirit, as it is explained by the Church, and proposed to those who will receive the truth in the love of it, to be matter for their Faith:
as it is revealed in the word, seemed good likewise to the same Spirit, as it is explained by the Church, and proposed to those who will receive the truth in the love of it, to be matter for their Faith:
yet between them both, the word of God abideth sure, to wit, that Scripture, which refers us to an Interpreter for all the rest, 1 Tim. 3.15. The Church of the Living God (in all things necessary to salvation, as the words following do imply) is the onely pillar and ground of truth;
yet between them both, the word of God Abideth sure, to wit, that Scripture, which refers us to an Interpreter for all the rest, 1 Tim. 3.15. The Church of the Living God (in all things necessary to salvation, as the words following do imply) is the only pillar and ground of truth;
and then he adds the fundamental articles of our Christian faith, without controversie great is the mystery of Godliness, God was manifest in the flesh, justified in the Spirit, seen of Angels, &c. That zeal then is truly commendable, just, holy and good, which is a Zeal according to the Scriptures, a contention for the Faith of God, in them revealed,
and then he adds the fundamental Articles of our Christian faith, without controversy great is the mystery of Godliness, God was manifest in the Flesh, justified in the Spirit, seen of Angels, etc. That zeal then is truly commendable, just, holy and good, which is a Zeal according to the Scriptures, a contention for the Faith of God, in them revealed,
as they are by the Church delivered to the Saints, which, whilst it doth coufess the Holy Ghost to rule in the hearts of all Believers, does not too hastily pass over the two next Articles of our Christian Faith, in which we also do believe a Holy Catholick Church, and in the Ʋnity of that Church, do joyn with the Communion of Saints; such a Zeal as this is good, that is, guided by a good rule, by the word of God, as it is proposed and said open by the Church to be a perfect Canon, an exact prescription to tell us what ought to be our Faith,
as they Are by the Church Delivered to the Saints, which, while it does coufess the Holy Ghost to Rule in the hearts of all Believers, does not too hastily pass over the two next Articles of our Christian Faith, in which we also do believe a Holy Catholic Church, and in the Ʋnity of that Church, do join with the Communion of Saints; such a Zeal as this is good, that is, guided by a good Rule, by the word of God, as it is proposed and said open by the Church to be a perfect Canon, an exact prescription to tell us what ought to be our Faith,
Secondly, Zeal is good, in Relation to the Object of it, if it be managed upon a good matter, NONLATINALPHABET upon a good thing, which bears its due proportion to that rule: This is that which St. Paul tells us, is the result of the Grace of God, bringing salvation,
Secondly, Zeal is good, in Relation to the Object of it, if it be managed upon a good matter, upon a good thing, which bears its due proportion to that Rule: This is that which Saint Paul tells us, is the result of the Grace of God, bringing salvation,
Having once submitted our selves to the obedience of Faith, and publickly owned it, in the Unity of the Church, every man has so far a Judgment of private Discretion (and possibly not in many cases besides) as to examine his own Actions by that Rule of Righteousness which he hath received,
Having once submitted our selves to the Obedience of Faith, and publicly owned it, in the Unity of the Church, every man has so Far a Judgement of private Discretion (and possibly not in many cases beside) as to examine his own Actions by that Rule of Righteousness which he hath received,
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These Gibeonites, though but hewers of wood and drawers of water in the sanctuary, were to be preserved because of the Oath of God, Joshuah 9.3, 17. They, who were for exterpating, root and branch amongst us,
These Gibeonites, though but hewers of wood and drawers of water in the sanctuary, were to be preserved Because of the Oath of God, Joshua 9.3, 17. They, who were for exterpating, root and branch among us,
and yet after all this, in their zeal unto the people, did lift up their hands to the most high God, in a most wicked and seditious Covenant (though by Oath they were obliged to a Canonical Obedience,) that they would not onely destroy the hewers of wood, and the drawers of water from amongst us,
and yet After all this, in their zeal unto the people, did lift up their hands to the most high God, in a most wicked and seditious Covenant (though by Oath they were obliged to a Canonical obedience,) that they would not only destroy the hewers of wood, and the drawers of water from among us,
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but sacrilegiously take away both wood and water from the sanctuary, leaving us nothing, but a strange fire that would have consumed every thing that was sacred from the midst of us;
but sacrilegiously take away both wood and water from the sanctuary, leaving us nothing, but a strange fire that would have consumed every thing that was sacred from the midst of us;
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and for these sins unrepented of, and still persisted in, has not our Jerusalem been made a heap of Stones? But blessed be our God, who raised up Jacob when he was small,
and for these Sins unrepented of, and still persisted in, has not our Jerusalem been made a heap of Stones? But blessed be our God, who raised up Jacob when he was small,
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whilst their hearts are hardned through their Disobedience and Ʋnbelief; These are not like David, men after Gods own heart, the Zeal of Gods house devoured him, yea.
while their hearts Are hardened through their Disobedience and Ʋnbelief; These Are not like David, men After God's own heart, the Zeal of God's house devoured him, yea.
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but their Zeal has been to consume the house of God, either to brake down the carved work thereof, with Axes and Hammers, to destroy all the Synagogues of God in the Land;
but their Zeal has been to consume the house of God, either to brake down the carved work thereof, with Axes and Hammers, to destroy all the Synagogues of God in the Land;
or to prophane those, they leave standing, some evil Angel or other appointed to hover over the Mercies Seat, the Houses of Prayer, made so many Dens of Thieves;
or to profane those, they leave standing, Some evil Angel or other appointed to hover over the mercies Seat, the Houses of Prayer, made so many Dens of Thieves;
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not like St. Paul having embraced the Faith of Christ, Zealous toward God, in that which is good, herein always exercising himself to have a conscience void of offence toward God, and toward all men:
not like Saint Paul having embraced the Faith of christ, Zealous towards God, in that which is good, herein always exercising himself to have a conscience void of offence towards God, and towards all men:
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— That in this Digression, whither our unreasonable Zealots, as evil workers, have carried me, I may not loose the scope of my Text, These seditious Gnosticks who disturbed the Peace of the Church, by obtruding upon the Disciples Mosaical rigours, and so bewitching these foolish Galatians from the stedfastness of their obedience, (both Schism and Rebellion are as the sin of witchcraft) had a Zeal for God, St. Paul bears them witness,
— That in this Digression, whither our unreasonable Zealots, as evil workers, have carried me, I may not lose the scope of my Text, These seditious Gnostics who disturbed the Peace of the Church, by obtruding upon the Disciples Mosaical rigours, and so bewitching these foolish Galatians from the steadfastness of their Obedience, (both Schism and Rebellion Are as the since of witchcraft) had a Zeal for God, Saint Paul bears them witness,
so much the worse, for it was not according to Godliness; since they were not careful to square their actions by that Rule of obedience, which they did profess;
so much the Worse, for it was not according to Godliness; since they were not careful to square their actions by that Rule of Obedience, which they did profess;
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Bu• on the contrary, while St. Paul fights, it is the good fight of Faith, does he contend earnestly? It is for the word of truth which he had received for and delivered to them according to the Scriptures;
Bu• on the contrary, while Saint Paul fights, it is the good fight of Faith, does he contend earnestly? It is for the word of truth which he had received for and Delivered to them according to the Scriptures;
while he does withstand the adversaries to the face, it is not his forward zeal, or his pious eagerness, but their back-sliding, their frowardness and peevishness, their Dissimulation and Hypocrisie was to be blamed;
while he does withstand the Adversaries to the face, it is not his forward zeal, or his pious eagerness, but their backsliding, their frowardness and peevishness, their Dissimulation and Hypocrisy was to be blamed;
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for this he had secured in the first place, that the thing for which he contended was just and good; and this he was assured of to the last, that having no sinister, or by designs, it was good to be always zealously affected; which is the
for this he had secured in the First place, that the thing for which he contended was just and good; and this he was assured of to the last, that having no sinister, or by designs, it was good to be always zealously affected; which is the
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because where there is such a pious care that the thing contended for be good, there likewise we do charitably believe that the zeal is guided by a good intention, not being over-byassed or over-ballanced, by any sinister or by-respects. The Pious Zealot is many times counted singular; this may be a more charitable reason for the compellation,
Because where there is such a pious care that the thing contended for be good, there likewise we do charitably believe that the zeal is guided by a good intention, not being over-byassed or overbalanced, by any sinister or by-respects. The Pious Zealot is many times counted singular; this may be a more charitable reason for the compellation,
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then is usually urged, He is indeed singular, that is, he is neither double-tongued, nor double-minded, the preparations of his heart are from the Lord.
then is usually urged, He is indeed singular, that is, he is neither double-tongued, nor double-minded, the preparations of his heart Are from the Lord.
Some mens Zeal is not from an inward principle of Conscience, but some outward reason or motive to incite them, (as was hinted in the close of the former Discourse) either the thing for which they are so zealous, makes for their interest, or else they will make it so,
some men's Zeal is not from an inward principle of Conscience, but Some outward reason or motive to incite them, (as was hinted in the close of the former Discourse) either the thing for which they Are so zealous, makes for their Interest, or Else they will make it so,
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or as bad, nay worse then both these, because it comprehends them both, a sordid and an unworthy compliance, for there is a kind of zeal in luke-warmness it self, a Complemental congenial Religion, in suiting our selves to the company with whom we converse, changing faces with every one we meet, is an hypocritical principle by which too too many act and walk amongst us:
or as bad, nay Worse then both these, Because it comprehends them both, a sordid and an unworthy compliance, for there is a kind of zeal in lukewarmness it self, a Complemental congenial Religion, in suiting our selves to the company with whom we converse, changing faces with every one we meet, is an hypocritical principle by which too too many act and walk among us:
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These are they who would fain have every ones good word, care not much to venture their credit, to be evil spoken of in the cause of Piety, they are altogether for a good, they cannot go thorow a bad report: and it is observable, that such persons who do thus ambire famam, court every ones applause, seldom speak well of any,
These Are they who would fain have every ones good word, care not much to venture their credit, to be evil spoken of in the cause of Piety, they Are altogether for a good, they cannot go thorough a bad report: and it is observable, that such Persons who do thus ambire famam, court every ones applause, seldom speak well of any,
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and be it for their advantage to steal into the heart, to win upon the affections of some leading men, of whatsoever Perswasion, they are as good at their Satyricks as at Panegyricks, they are furnished at all adventures,
and be it for their advantage to steal into the heart, to win upon the affections of Some leading men, of whatsoever Persuasion, they Are as good At their Satyrics as At Panegyrics, they Are furnished At all adventures,
in admiration, Men who have as different Behaviours, as they have Habits, suting themselves to the untowardness of those with whom they have to do, rather then to the strictness of that profession to which they are obliged by all the ties imaginable;
in admiration, Men who have as different Behaviours, as they have Habits, suiting themselves to the untowardness of those with whom they have to do, rather then to the strictness of that profession to which they Are obliged by all the ties imaginable;
these can urge the severity and Letter of a Law, though it be for Uniformity, strain it contrary to its meaning, against any that will not comply with them in their luke-warmness, that so they may have the less disturbance in the promotion and strengthning of schism and sedition; This is their keeping wind-ward of the Law; It is but their moderation to deviate from an established Rule, pro hic & nunc, according to time and place to sute themselves to the humours of their people,
these can urge the severity and letter of a Law, though it be for Uniformity, strain it contrary to its meaning, against any that will not comply with them in their lukewarmness, that so they may have the less disturbance in the promotion and strengthening of Schism and sedition; This is their keeping windward of the Law; It is but their moderation to deviate from an established Rule, Pro hic & nunc, according to time and place to suit themselves to the humours of their people,
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But certainly, God has no need of such mens Hypocrisie to Manifest his Glory, nor the Church of their Dissimulation to preserve its peace: He that is a Friend to all Religions, or to all perswasions in Religion,
But Certainly, God has no need of such men's Hypocrisy to Manifest his Glory, nor the Church of their Dissimulation to preserve its peace: He that is a Friend to all Religions, or to all persuasions in Religion,
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he is ready to Apostatize with Julian, and should there arise an eleventh Persecution against Christianity, he is never like to be either a Resolute Confessour for the truth he has own'd,
he is ready to Apostatise with Julian, and should there arise an eleventh Persecution against Christianity, he is never like to be either a Resolute Confessor for the truth he has owned,
but this will be his sad Conversion, quite contrary to the blessed alteration which was in St. Paul, Is not this he that preached Christ? but now he destroys all those who call upon that name, delivering them up to bonds and imprisonment, even to death it self:
but this will be his sad Conversion, quite contrary to the blessed alteration which was in Saint Paul, Is not this he that preached christ? but now he Destroys all those who call upon that name, delivering them up to bonds and imprisonment, even to death it self:
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and he preserve and continue his Church in Unity and Uniformity amongst us, that it never stand in need of them to be Champions for its Faith or Discipline;
and he preserve and continue his Church in Unity and Uniformity among us, that it never stand in need of them to be Champions for its Faith or Discipline;
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I say, whether such a zealous, studious luke-warmness in things sacred and holy, is not in the direct consequence of it a pre-requisite disposing a man to turn Jew Turk Pagan, Infidel, any thing? does not in the formal notion of it promote Atheisme, both in practice and speculation? I leave this to the Disputers of this World, to the curious speculative heads of our times, seriously and soberly to consider.
I say, whither such a zealous, studious lukewarmness in things sacred and holy, is not in the Direct consequence of it a prerequisite disposing a man to turn Jew Turk Pagan, Infidel, any thing? does not in the formal notion of it promote Atheism, both in practice and speculation? I leave this to the Disputers of this World, to the curious speculative Heads of our times, seriously and soberly to Consider.
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and the air we breath in, to the popular breath we daily suck, to the soil of the Countrey, to the humours of Multitude: Let us be stedfast in our holy Profession, persevere in the way of Godliness,
and the air we breath in, to the popular breath we daily suck, to the soil of the Country, to the humours of Multitude: Let us be steadfast in our holy Profession, persevere in the Way of Godliness,
when in the integrity of our hearts and the uprightness of our soul, it is as permanent, as it is passionate; it is the same continued flame, bright and pure to the last, bending it self one way, tending upwards; though it be fire, it is not seated beneath the concave of the Moon, I mean, spent upon sublunary, changing, perishing Designes;
when in the integrity of our hearts and the uprightness of our soul, it is as permanent, as it is passionate; it is the same continued flame, bright and pure to the last, bending it self one Way, tending upward; though it be fire, it is not seated beneath the concave of the Moon, I mean, spent upon sublunary, changing, perishing Designs;
but it is cherished by, influenced upon, and clothed with the Sun of Righteousness, and the reward of its Constancy, shall be Everlasting Felicity, for him who is thus piously zealous unto Death, there is laid up a Crown of Life:
but it is cherished by, influenced upon, and clothed with the Sun of Righteousness, and the reward of its Constancy, shall be Everlasting Felicity, for him who is thus piously zealous unto Death, there is laid up a Crown of Life:
And here, (as in the Application of the first Discourse was mentioned) we must be careful, that we distinguish the habit of zeal from the constitution of the Body, whether it be not the overflowing of the Gall, rather than the result of Grace from the heart? True indeed, being called unto Grace and Holiness, whatsoever were our passions before, they are Crucified now with Christ in mortification, and with him they are risen again, and sanctified unto his service,
And Here, (as in the Application of the First Discourse was mentioned) we must be careful, that we distinguish the habit of zeal from the constitution of the Body, whither it be not the overflowing of the Gall, rather than the result of Grace from the heart? True indeed, being called unto Grace and Holiness, whatsoever were our passion before, they Are crucified now with christ in mortification, and with him they Are risen again, and sanctified unto his service,
and so our zeal may at the same time, be in some sort the natural temper of our Bodies, and the pious frame of our Minds; but then, in other circumstances of life, our zeal for Charity must alwayes take place of Passion, neither must the Sun at any time set, somnum nec rixa facit;
and so our zeal may At the same time, be in Some sort the natural temper of our Bodies, and the pious frame of our Minds; but then, in other Circumstances of life, our zeal for Charity must always take place of Passion, neither must the Sun At any time Set, somnum nec rixa facit;
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if in the personal occurrences of our lives, our Moderation be known unto all men, our zeal for God, and Religion, because perpetually the same, is therefore Good. NONLATINALPHABET it must be Alwaies.
if in the personal occurrences of our lives, our Moderation be known unto all men, our zeal for God, and Religion, Because perpetually the same, is Therefore Good. it must be Always.
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but the Lightning transcient, the promising overtures are but some sudden glances, which have more of terror and amazement, than of comfort and refreshment; we see them indeed,
but the Lightning transcient, the promising overtures Are but Some sudden glances, which have more of terror and amazement, than of Comfort and refreshment; we see them indeed,
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day after day, tells the World its Piety, and night after night, in a satisfactory contemplation upon its own constancy, sheweth unto the Devout Soul, that such a zeal, thus fixed and unalterable, is according unto Godliness.
day After day, tells the World its Piety, and night After night, in a satisfactory contemplation upon its own constancy, shows unto the Devout Soul, that such a zeal, thus fixed and unalterable, is according unto Godliness.
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it is not a hot burning fit which comes and goes as some unhealthy humours ferment more or less in the Body, or wild fancys work disturbedly, and confusedly in the brain; such a zeal as this, which is not constant to it self, is not unlike to Sauls evil Spirit, when the Lord was departed from him, it wants Davids Harp, the sweet Singer of Israel, the Musick of the Sanctuary, and the Songs of Sion to lay it;
it is not a hight burning fit which comes and Goes as Some unhealthy humours ferment more or less in the Body, or wild fancys work disturbedly, and confusedly in the brain; such a zeal as this, which is not constant to it self, is not unlike to Saul's evil Spirit, when the Lord was departed from him, it Wants Davids Harp, the sweet Singer of Israel, the Music of the Sanctuary, and the Songs of Sion to lay it;
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This is the unaccountable Phrenzy of some, whose zeal for they know not what, would knock a mans brains out, only for a wen in his fore-head; who drive furiously like Iehu, not at all considering what they trample upon,
This is the unaccountable Frenzy of Some, whose zeal for they know not what, would knock a men brains out, only for a wen in his forehead; who drive furiously like Iehu, not At all considering what they trample upon,
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the heat, if any is spent the wrong way: But on the contrary, that zeal which is Good, is, with Reverence be it spoke, like unto Jesus, the Author of its Faith, it is the same Yesterday, to day, and for ever; the same yesterday, when it was cherished and countenanced in prosperity; and the same yesterday too,
the heat, if any is spent the wrong Way: But on the contrary, that zeal which is Good, is, with reverence be it spoke, like unto jesus, the Author of its Faith, it is the same Yesterday, to day, and for ever; the same yesterday, when it was cherished and countenanced in Prosperity; and the same yesterday too,
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when it was threatned and frowned upon in adversity: the same to day, being restored to honour, and to favour; and the same to day too, should it be laid aside as useless or troublesome,
when it was threatened and frowned upon in adversity: the same to day, being restored to honour, and to favour; and the same to day too, should it be laid aside as useless or troublesome,
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the same for ever, owning the Axiome to be true, though the deduction somewhat hard and disingenuous, that They, who have already been approved in Affliction and Tribulation,
the same for ever, owning the Axiom to be true, though the deduction somewhat hard and disingenuous, that They, who have already been approved in Affliction and Tribulation,
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and this Principle will keep them honest, must therefore the constant performance of their Duty, be the only reward of their zeal? and that zeal, is yet again, the same for ever, ready to incounter all manner of difficulties,
and this Principle will keep them honest, must Therefore the constant performance of their Duty, be the only reward of their zeal? and that zeal, is yet again, the same for ever, ready to encounter all manner of difficulties,
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such a zeal is good, which is thus permanent, it is like the fire upon the Altar, a constant flame of love, before its kept alive, whilst hid in the Embers of its own loyalty and fidelity under, it breaks forth to its wonted brightness and lustre, after Captivity; though it consumes the Zealot, yet it changes not;
such a zeal is good, which is thus permanent, it is like the fire upon the Altar, a constant flame of love, before its kept alive, while hid in the Embers of its own loyalty and Fidis under, it breaks forth to its wonted brightness and lustre, After Captivity; though it consumes the Zealot, yet it changes not;
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and though sometime reflecting upon it self with comfort, it may innocently and justly have an eye to the recompence of reward, whether temporal, or eternal;
and though sometime reflecting upon it self with Comfort, it may innocently and justly have an eye to the recompense of reward, whither temporal, or Eternal;
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That zeal which is Good, though its habit be as constant, as is the Object of it, universally good, it is alway the same temper and frame of mind; yet withal, it is discreet, as well as vehement; it will then chiefly take occasion to shew it self,
That zeal which is Good, though its habit be as constant, as is the Object of it, universally good, it is always the same temper and frame of mind; yet withal, it is discreet, as well as vehement; it will then chiefly take occasion to show it self,
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NONLATINALPHABET Not only out of fear, because of my Authority and jurisdiction when I am present; but out of love to the thing it self, should I be absent from you.
Not only out of Fear, Because of my authority and jurisdiction when I am present; but out of love to the thing it self, should I be absent from you.
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This is that, which our chief Apostle, as having the care over all the Churches, the great Doctor of the Gentiles did give in charge, in most of his Epistles to the several Churches which he had planted, That they should be careful to manifest unto all the World, that they had received the Truth of the Gospel, in the love of it, in that their stedfastness to the Faith, be one and the same,
This is that, which our chief Apostle, as having the care over all the Churches, the great Doctor of the Gentiles did give in charge, in most of his Epistles to the several Churches which he had planted, That they should be careful to manifest unto all the World, that they had received the Truth of the Gospel, in the love of it, in that their steadfastness to the Faith, be one and the same,
in the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan:
in the name of our Lord jesus christ, when you Are gathered together, and my Spirit, with the power of our Lord jesus christ, to deliver such a one to Satan:
and to the same Corinthians, who took it for granted, that the Apostle had a coercive power over them, he gives them their option, that according to their Behaviour, during his absence, so should his Presence with them be, 1 Cor. 4.21. What will ye? it is in your own power, to make me welcome at my coming;
and to the same Corinthians, who took it for granted, that the Apostle had a coercive power over them, he gives them their option, that according to their Behaviour, during his absence, so should his Presence with them be, 1 Cor. 4.21. What will you? it is in your own power, to make me welcome At my coming;
and courteousness of conversation with you? and what was wanting in the Corinthians, this same Apostle commends as praise worthy, in his Colossians, Chap. 11.5.
and courteousness of Conversation with you? and what was wanting in the Corinthians, this same Apostle commends as praise worthy, in his colossians, Chap. 11.5.
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and beholding your Order, and the stedfastness of your Faith in Christ: It was the same Caution which he gave to the Philippians, Chap. 1.27. Let your Conversation be as becometh the Gospel of Christ;
and beholding your Order, and the steadfastness of your Faith in christ: It was the same Caution which he gave to the Philippians, Chap. 1.27. Let your Conversation be as Becometh the Gospel of christ;
that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, striving together, NONLATINALPHABET that is, contending with eagerness and zeal, for the faith of the Gospel, and to these Philippians also, with this caution he gives them witness, bearing Testimony for them, that they had been constant, thereby to incourage their future perseverance, Chap. 2.12. Wherefore my beloved, as ye have alwayes obeyed, not in my presence only, but now much more in my absence, work out your own salvation with fear and trembling:
that whither I come and see you, or Else be absent, I may hear of your affairs, that you stand fast in one Spirit, striving together, that is, contending with eagerness and zeal, for the faith of the Gospel, and to these Philippians also, with this caution he gives them witness, bearing Testimony for them, that they had been constant, thereby to encourage their future perseverance, Chap. 2.12. Wherefore my Beloved, as you have always obeyed, not in my presence only, but now much more in my absence, work out your own salvation with Fear and trembling:
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but these being withdrawn, immediately we grow as cold, and as indifferent as ever: the Ruler having turned his back, the Servant presently alters the Copy of his Countenance.
but these being withdrawn, immediately we grow as cold, and as indifferent as ever: the Ruler having turned his back, the Servant presently alters the Copy of his Countenance.
It was an Heathens advice, that we should imagine our selves in the presence of Socrates, or some other rigid exemplar of vertue, which may be a restraint upon us, that we do not at any time transgress the Rule of our duty;
It was an heathens Advice, that we should imagine our selves in the presence of Socrates, or Some other rigid exemplar of virtue, which may be a restraint upon us, that we do not At any time transgress the Rule of our duty;
but that Philosopher came nearer the Dictates of Christianity, who gave us this in Counsel, NONLATINALPHABET Pythag. Aur. Carm. That above all things we have a Reverence for our selves alone;
but that Philosopher Come nearer the Dictates of Christianity, who gave us this in Counsel, Pythagoras Aur Carm That above all things we have a reverence for our selves alone;
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but whom the Lord commendeth, 2 Cor. 10.18. However then, we may, and ought, in some doutful things, which are not much material for us to inquire into, resign up our judgments to our Superiours in the Church;
but whom the Lord commends, 2 Cor. 10.18. However then, we may, and ought, in Some doubtful things, which Are not much material for us to inquire into, resign up our Judgments to our Superiors in the Church;
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as they have Masters in Religion; like slavish Minions, altogether at other mens beck; they serve as it were an apprentiship in their Devotion; onely before men;
as they have Masters in Religion; like slavish Minions, altogether At other men's beck; they serve as it were an apprenticeship in their Devotion; only before men;
and searcheth out the Deep of the heart, These are they who urge the spirit of meekness in an Apostle, to be a sufficient plea for them in their luke-warmness; and because some whose business it is to Govern, do walk by certain rules of prudence, of which they are the best and only Judges, (let them look to it,
and Searches out the Deep of the heart, These Are they who urge the Spirit of meekness in an Apostle, to be a sufficient plea for them in their lukewarmness; and Because Some whose business it is to Govern, do walk by certain rules of prudence, of which they Are the best and only Judges, (let them look to it,
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for none but they shall answer for it, if the wisdom of the Serpent devour the innocency of the Dove, if their Policy get the start of their Piety, ) therefore every one who is in sworn subjection, must take liberty to deviate from an established Rule;
for none but they shall answer for it, if the Wisdom of the Serpent devour the innocency of the Dove, if their Policy get the start of their Piety,) Therefore every one who is in sworn subjection, must take liberty to deviate from an established Rule;
and injoy their reward here, whilst the Man, whose principle is integrity, this the root of the matter to be found in him, awaits for his in another world;
and enjoy their reward Here, while the Man, whose principle is integrity, this the root of the matter to be found in him, awaits for his in Another world;
it is the Lord our God who seeth in secret, and without great repentance shall reward the Hypocrite, of which none so bad as the Dissembler in Gods services, with shame and everlasting contempt:
it is the Lord our God who sees in secret, and without great Repentance shall reward the Hypocrite, of which none so bad as the Dissembler in God's services, with shame and everlasting contempt:
Nay, these pitiful, thread-bare policies, a man may see thorow into the Mystery of iniquity, they are like Cobwebs, though in the Palaces of Princes, on a sudden swept away;
Nay, these pitiful, threadbare policies, a man may see thorough into the Mystery of iniquity, they Are like Cobwebs, though in the Palaces of Princes, on a sudden swept away;
as if God were either unwilling or unable to be a Rewarder of those who diligently seek him? no, the Promise of God to Abraham, is still a sure word of Prophesie, to all those that are the Children of faithful Abraham; Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect;
as if God were either unwilling or unable to be a Rewarder of those who diligently seek him? no, the Promise of God to Abraham, is still a sure word of Prophesy, to all those that Are the Children of faithful Abraham; Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect;
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As for all tergeversating transgressors, the end of them is, that they shall perish together, the ungodly shall be rooted out at the last; But, Psal. 97.11.
As for all tergeversating transgressors, the end of them is, that they shall perish together, the ungodly shall be rooted out At the last; But, Psalm 97.11.
yet once again, the Perfect man, and mark the upright; Or, as our Church in her Liturgy renders that versicle, Psal. 37.38. Keep innocency and do the thing which is right;
yet once again, the Perfect man, and mark the upright; Or, as our Church in her Liturgy renders that versicle, Psalm 37.38. Keep innocency and do the thing which is right;
be sure that our emulations and strivings be for a good thing; this shall bring a man peace at the last; — Peace at the last, even the last end of our life,
be sure that our emulations and strivings be for a good thing; this shall bring a man peace At the last; — Peace At the last, even the last end of our life,
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when we shall lay our selves down in peace to sleep our last, with this comfortable reflection, that we have done nothing to contribute to the troubles of our Israel; — and Peace at the last, which shall last for ever, bringing us unto Jesus who is the Author of that Faith, which though fighting, in a state militant we have kept;
when we shall lay our selves down in peace to sleep our last, with this comfortable reflection, that we have done nothing to contribute to the Troubles of our Israel; — and Peace At the last, which shall last for ever, bringing us unto jesus who is the Author of that Faith, which though fighting, in a state militant we have kept;
the Finisher of that Hope, which in a tempestuous sea has been a sure Anchor-hold, even the Anchor of our Hope fixed in Heaven; and the Prince of that Peace, which as a reward of our valour in the Fight, at our Triumph we shall injoy, that Peace which passeth all understanding, and is full of Glory: Whilst in the mean time, our Pious and Holy Zeal for Good, which cannot but be good being in the way of Godliness, shall be like Elijah's Chariot (that I may conclude with the same instance with which I begun) a Chariot of flame to carry us from a troublesome evil world, to our Mansions of Rest and Peace;
the Finisher of that Hope, which in a tempestuous sea has been a sure Anchorhold, even the Anchor of our Hope fixed in Heaven; and the Prince of that Peace, which as a reward of our valour in the Fight, At our Triumph we shall enjoy, that Peace which passes all understanding, and is full of Glory: While in the mean time, our Pious and Holy Zeal for Good, which cannot but be good being in the Way of Godliness, shall be like Elijah's Chariot (that I may conclude with the same instance with which I begun) a Chariot of flame to carry us from a troublesome evil world, to our Mansions of Rest and Peace;
but, throughout the days of eternity, our Love shall be our satisfaction, nothing else but Complacency, our Delight: To which place of Bliss and Contentment, God of his infinite mercy bring us all,
but, throughout the days of eternity, our Love shall be our satisfaction, nothing Else but Complacency, our Delight: To which place of Bliss and Contentment, God of his infinite mercy bring us all,
and the voice from God, at that time in the mouth of his Prophet, crying in the Wilderness of Judea was this, St. Mat. 3.2. Repent, for the Kingdom of Heaven is at hand.
and the voice from God, At that time in the Mouth of his Prophet, crying in the Wilderness of Judea was this, Saint Mathew 3.2. repent, for the Kingdom of Heaven is At hand.
and he was, as it were, the Eccho to the voice foregoing, the message he delivered being the very same, St. Matthew 4.17. Jesus began to preach, and to say, Repent, for the Kingdom of Heaven is at hand:
and he was, as it were, the Echo to the voice foregoing, the message he Delivered being the very same, Saint Matthew 4.17. jesus began to preach, and to say, repent, for the Kingdom of Heaven is At hand:
if it were already kindled? Yet, Jesus being risen and Ascended, sate down at the right hand of the Majesty on High, his Gospel being strangely propagated, he having given to such as shall be saved by Faith in his name, and Repentance towards God;
if it were already kindled? Yet, jesus being risen and Ascended, sat down At the right hand of the Majesty on High, his Gospel being strangely propagated, he having given to such as shall be saved by Faith in his name, and Repentance towards God;
and this to continue till he come again: so that, the same Motive which gained Proselites at first, to embrace the Christian Doctrine with Repentance and godly sorrow, is an Apostolical incitation to the several Churches,
and this to continue till he come again: so that, the same Motive which gained Proselytes At First, to embrace the Christian Doctrine with Repentance and godly sorrow, is an Apostolical incitation to the several Churches,
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the Product of Repentance now, is not only to be Indignation, Zeal, and a holy Revenge, but also, the Peaceable fruit of Righteousness; whatsoever things are honest, whatsoever things are lovely, whatsoever things are of good report, if there be any vertue, if there be any praise, they who embrace Christianity, must think upon, and follow those things;
the Product of Repentance now, is not only to be Indignation, Zeal, and a holy Revenge, but also, the Peaceable fruit of Righteousness; whatsoever things Are honest, whatsoever things Are lovely, whatsoever things Are of good report, if there be any virtue, if there be any praise, they who embrace Christianity, must think upon, and follow those things;
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and that because of Christs Coming, whether in the Flesh, or unto Judgment; in the Flesh, in our Flesh with which he was cloathed, The Lord of Heaven is at Hand, and with him, the Kingdom of Heaven also, he being himself the King, and the Kingdom too, he is at Hand, not far from every one of us, carrying our Nature,
and that Because of Christ Coming, whither in the Flesh, or unto Judgement; in the Flesh, in our Flesh with which he was clothed, The Lord of Heaven is At Hand, and with him, the Kingdom of Heaven also, he being himself the King, and the Kingdom too, he is At Hand, not Far from every one of us, carrying our Nature,
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if for their idle words, surely, for their hard speeches, their heart-burning thoughts, their uncharitable Actions, against such as are quiet in the Land, not suffering their Brethren,
if for their idle words, surely, for their hard Speeches, their heartburning thoughts, their uncharitable Actions, against such as Are quiet in the Land, not suffering their Brothers,
after which, time shall be no more, to judge both the quick and dead; and withal, lifting up our heads in a comfortable expectation, that our Redemption draweth nigh,
After which, time shall be no more, to judge both the quick and dead; and withal, lifting up our Heads in a comfortable expectation, that our Redemption draws High,
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what manner of persons ought we to be, in all holy, humble, affable Conversation and Godliness? Let our Moderation be known unto all Men: the Lord is at Hand.
what manner of Persons ought we to be, in all holy, humble, affable Conversation and Godliness? Let our Moderation be known unto all Men: the Lord is At Hand.
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since nothing is more usual, than to urge this portion of Scripture, now read in Defence of Luke-warmness, and since likewise nothing is more incident to our Natures,
since nothing is more usual, than to urge this portion of Scripture, now read in Defence of Lukewarmness, and since likewise nothing is more incident to our Nature's,
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The parts of the Text are Obvious; these Two. 1. A Duty injoyned; NONLATINALPHABET. Let your Moderation be known unto all men: 2. An Argument to inforce it; NONLATINALPHABET. The Lord is at Hand.
The parts of the Text Are Obvious; these Two. 1. A Duty enjoined;. Let your Moderation be known unto all men: 2. an Argument to enforce it;. The Lord is At Hand.
or in the Apostles intention, as it is wholesome counsel given to these Philippians; The Lord is at Hand, that is, appearing in the Flesh, and whilst so going about,
or in the Apostles intention, as it is wholesome counsel given to these Philippians; The Lord is At Hand, that is, appearing in the Flesh, and while so going about,
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Again, the Lord is at Hand, coming to be our Judge, when the secrets of our hearts shall be laid open, not only before the eyes of him, with whom we have to do, not only before our own Consciences,
Again, the Lord is At Hand, coming to be our Judge, when the secrets of our hearts shall be laid open, not only before the eyes of him, with whom we have to do, not only before our own Consciences,
and enhance their misery, before their portion of utter darkness shall be assigned them, they, and their deeds of darkness shall be brought unto the Light;
and enhance their misery, before their portion of utter darkness shall be assigned them, they, and their Deeds of darkness shall be brought unto the Light;
that we may therefore stand in that day upright in judgment, lift up our heads then with joy, it will be our prudence, as well as our Piety, now in this time to let our Moderation be known unto all Men, That I may not, in too nice a Division, loose the whole scope of the Text, I shall confine my Discourse to these three particulars. 1. Consider we, what this Christian grace of Moderation is, that we be not mistaken about it in our selves? NONLATINALPHABET.
that we may Therefore stand in that day upright in judgement, lift up our Heads then with joy, it will be our prudence, as well as our Piety, now in this time to let our Moderation be known unto all Men, That I may not, in too Nicaenae a Division, lose the Whole scope of the Text, I shall confine my Discourse to these three particulars. 1. Consider we, what this Christian grace of Moderation is, that we be not mistaken about it in our selves?.
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Let it be known; and that, although unto all Men; yet it is not said, at all times. 3. How the Coming of Christ, either in the Flesh, or unto Judgment, is an argument that we should improve this Grace in our selves, and manifest it to all; NONLATINALPHABET. The Lord is at Hand.
Let it be known; and that, although unto all Men; yet it is not said, At all times. 3. How the Coming of christ, either in the Flesh, or unto Judgement, is an argument that we should improve this Grace in our selves, and manifest it to all;. The Lord is At Hand.
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And here I shall propose to your Consideration Three Things; 1. What the word Moderation, NONLATINALPHABET in its signification, doth most properly import? 2. Consider we it as good Counsel given to these Philippians; and compare we it with the other Apostolical advices scattered throughout the whole Epistle. 3. How this Vertue may be considered,
And Here I shall propose to your Consideration Three Things; 1. What the word Moderation, in its signification, does most properly import? 2. Consider we it as good Counsel given to these Philippians; and compare we it with the other Apostolical advices scattered throughout the Whole Epistle. 3. How this Virtue may be considered,
The word being an Adjective Neuter put for a Substantive, and the Article emphatically praefixed, NONLATINALPHABET seems to denote to us, that whatever it may import, it is already supposed to be the fixed habit, and unalterable Disposition of the Mind,
The word being an Adjective Neuter put for a Substantive, and the Article emphatically prefixed, seems to denote to us, that whatever it may import, it is already supposed to be the fixed habit, and unalterable Disposition of the Mind,
NONLATINALPHABET Favorini Lexic. it signifies, the well ordered Disposedness of the trational Soul; when the apprehensive faculties are neither too slow, nor yet too hasty;
Favorini Lexic. it signifies, the well ordered Disposedness of the trational Soul; when the apprehensive faculties Are neither too slow, nor yet too hasty;
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NONLATINALPHABET, as the same Critick, the moderate man is meek and humble, he doth recede and give way, he doth not stand too much upon his termes, capitulating either with his betters,
, as the same Critic, the moderate man is meek and humble, he does recede and give Way, he does not stand too much upon his terms, capitulating either with his betters,
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Hesych & Favorin. It is a vertue proper to young men, or persons in a middle station, whose best breeding is their Humility, and the sweetness of their Conversation, is their Meekness: if we ascribed to the Aged, and the Honourable, to those that are in Dignity and in Power; then it signifies NONLATINALPHABET.
Hesych & Favorin. It is a virtue proper to young men, or Persons in a middle station, whose best breeding is their Humility, and the sweetness of their Conversation, is their Meekness: if we ascribed to the Aged, and the Honourable, to those that Are in Dignity and in Power; then it signifies.
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Hesych. It is the promoting of that which is decent and convenient; it is affability in those that are conspicuous, and withal, it is NONLATINALPHABET.
Hesych. It is the promoting of that which is decent and convenient; it is affability in those that Are conspicuous, and withal, it is.
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in a word, in Scripture we find it alwayes joyned with meekness, and opposed to strife and contention, 1 Tim. 3.3. NONLATINALPHABET, patient, not a brawler; to which the Parallel place is, 2 Tim. 2.24. NONLATINALPHABET. The Servant of the Lord must not strive, but be gentle unto all men;
in a word, in Scripture we find it always joined with meekness, and opposed to strife and contention, 1 Tim. 3.3., patient, not a brawler; to which the Parallel place is, 2 Tim. 2.24.. The Servant of the Lord must not strive, but be gentle unto all men;
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to which I add, as exegetical to all the former, and a paraphrase upon my Text, Titus 3.2. NONLATINALPHABET. To be no brawlers, but gentle, shewing all meekness unto all men.
to which I add, as exegetical to all the former, and a Paraphrase upon my Text, Titus 3.2.. To be no brawlers, but gentle, showing all meekness unto all men.
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and shall again have occasion presently to improve it, we do not find either in the signification, or use of the word, that the vertue here injoyned, doth in the least imply such a frame or habit of mind,
and shall again have occasion presently to improve it, we do not find either in the signification, or use of the word, that the virtue Here enjoined, does in the least imply such a frame or habit of mind,
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as is a complyance with all men, and all humours, especially in things sacred as well as Civil: — Moderation is that which we call Love and Charity, and Love is the fulfilling or keeping of the whole, not the breaking of any of the Laws of God or Man. A man may yield indeed his own personal right, as far as his own particular interest or profit is concerned;
as is a compliance with all men, and all humours, especially in things sacred as well as Civil: — Moderation is that which we call Love and Charity, and Love is the fulfilling or keeping of the Whole, not the breaking of any of the Laws of God or Man. A man may yield indeed his own personal right, as Far as his own particular Interest or profit is concerned;
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but it is a great piece of injustice, and as the circumstances may be laid, an injury unto a whole Community, tending to the utter Destruction and Dissolution of it,
but it is a great piece of injustice, and as the Circumstances may be laid, an injury unto a Whole Community, tending to the utter Destruction and Dissolution of it,
if it be peaceable amongst men, yet it is pure in relation unto God; in the Epistle of St. James, Chap. 3.17. NONLATINALPHABET. it is gentle, and easie to be intreated;
if it be peaceable among men, yet it is pure in Relation unto God; in the Epistle of Saint James, Chap. 3.17.. it is gentle, and easy to be entreated;
as it is without partiality in affection, so it is without hypocrisie in intention; this is the fruit of Righteousness, sown in peace, of all those who make peace.
as it is without partiality in affection, so it is without hypocrisy in intention; this is the fruit of Righteousness, sown in peace, of all those who make peace.
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Secondly, Consider we this vertue Moderation, as it was good and wholesome Counsel given to these Philippians, and as it may be compared with those other counsels, scattered throughout the whole Epistle. To these Philippians it was a vertue recommended,
Secondly, Consider we this virtue Moderation, as it was good and wholesome Counsel given to these Philippians, and as it may be compared with those other Counsels, scattered throughout the Whole Epistle. To these Philippians it was a virtue recommended,
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they lived amongst those, of whom the Apostle had told them formerly, and now with tears, Chap. 3.18. That they were enemies to the Cross of Christ, whose God was their belly, whose glory was their shame, who minded earthly things;
they lived among those, of whom the Apostle had told them formerly, and now with tears, Chap. 3.18. That they were enemies to the Cross of christ, whose God was their belly, whose glory was their shame, who minded earthly things;
this was to be their Moderation, Chap. 11.15. That they be blameless, without rebuke, in the midst of a crooked and perverse Generation, among whom they were to shine as lights;
this was to be their Moderation, Chap. 11.15. That they be blameless, without rebuke, in the midst of a crooked and perverse Generation, among whom they were to shine as lights;
but, let it be known unto all men, that this was their comfortable expectation through many tribulations, that they should enter into the Kingdom of Heaven;
but, let it be known unto all men, that this was their comfortable expectation through many tribulations, that they should enter into the Kingdom of Heaven;
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and this they were to be assured of, that whatsoever afflictions did befall them, as they were for their sins, and why should men complain, men that are alive, for the punishment of their Sins? so, were they for their tryal too, that patience might have its perfect work,
and this they were to be assured of, that whatsoever afflictions did befall them, as they were for their Sins, and why should men complain, men that Are alive, for the punishment of their Sins? so, were they for their trial too, that patience might have its perfect work,
Let us examine him with despitefullness and with torture, saith the ungodly oppressour, Wisd. 11.19. NONLATINALPHABET That we may know his meekness, and prove his patience:
Let us examine him with despitefullness and with torture, Says the ungodly oppressor, Wisdom 11.19. That we may know his meekness, and prove his patience:
Gloss. It is not in the least inconsistent with, nay, the very word it self doth sometimes import, a generous resolvedness, a well-grounded immoveable Constancy; and therefore, it is the APostles advice to these Philippians, Chap. 1.27. That they should stand fast in one Spirit, NONLATINALPHABET, striving together for the faith of the Gospel; Chap. 3.16. Whereunto any of them had attained, they were to walk by the same Rule, and to mind the same things:
Gloss. It is not in the least inconsistent with, nay, the very word it self does sometime import, a generous resolvedness, a well-grounded immoveable Constancy; and Therefore, it is the Apostles Advice to these Philippians, Chap. 1.27. That they should stand fast in one Spirit,, striving together for the faith of the Gospel; Chap. 3.16. Whereunto any of them had attained, they were to walk by the same Rule, and to mind the same things:
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thus, while the Apostle recommends to his Philippians Moderation, a Spirit of Love and Charity towards all men, he gives them this likewise in advice, ver. the 8th. of this Chapter. That they follow things that are true and just in themselves, as well as honest in the sight of men;
thus, while the Apostle recommends to his Philippians Moderation, a Spirit of Love and Charity towards all men, he gives them this likewise in Advice, ver. the 8th. of this Chapter. That they follow things that Are true and just in themselves, as well as honest in the sighed of men;
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things that are pure, as well as those that are lovely, or of good report; if there be any vertue, as well as if there be any praise; and this chiefly to be their Moderation, that they think upon, and do those things:
things that Are pure, as well as those that Are lovely, or of good report; if there be any virtue, as well as if there be any praise; and this chiefly to be their Moderation, that they think upon, and do those things:
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and to his both work and reward, who is to be their pattern, the great exemplar for Moderation; Chap. 2.3. Let nothing be done through strife, or vain glory, but in lowliness of mind, let each esteem of others better than themselves;
and to his both work and reward, who is to be their pattern, the great exemplar for Moderation; Chap. 2.3. Let nothing be done through strife, or vain glory, but in lowliness of mind, let each esteem of Others better than themselves;
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Third Thing I propounded, to wit, the consideration of this vertue, as it was eminent in our Saviour, who is proposed here as the pattern for our Moderation: the Lord is at hand;
Third Thing I propounded, to wit, the consideration of this virtue, as it was eminent in our Saviour, who is proposed Here as the pattern for our Moderation: the Lord is At hand;
being reviled, he reviled not again, being persecuted he threatned not, and yet, though dumb and answering nothing, it is said of him, that before Pontius Pilate, he witnessed a good confession;
being reviled, he reviled not again, being persecuted he threatened not, and yet, though dumb and answering nothing, it is said of him, that before Pontius Pilate, he witnessed a good Confessi;
silentem videmus non audimus confitentem reum, his silence was no argument of his guilt, but of his well-resolved constancy, his courage and fortitude was all the while as evident,
silentem Videmus non audimus confitentem Reum, his silence was no argument of his guilt, but of his Well-resolved constancy, his courage and fortitude was all the while as evident,
His Moderation was not in the least a Dispensation granted either to himself, or his Disciples, from that Subjection which he acknowledged to be due to the Jewish Polity, whether Sacred or Civil, under which he lived:
His Moderation was not in the least a Dispensation granted either to himself, or his Disciples, from that Subjection which he acknowledged to be due to the Jewish Polity, whither Sacred or Civil, under which he lived:
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he wrought a Miracle, rather than he would not pay Cesar his due, and his command to his Disciples, was to hear those who sat in the Chair of Moses; (to sum up what I have elsewhere delivered at large) he went up to Jerusalem, according to the custome of the feast, every year;
he wrought a Miracle, rather than he would not pay Cesar his endue, and his command to his Disciples, was to hear those who sat in the Chair of Moses; (to sum up what I have elsewhere Delivered At large) he went up to Jerusalem, according to the custom of the feast, every year;
and though once the Pharisees enquired most eagerly after him, what; will he not come unto the Feast? his presence immediately took off those suspitions,
and though once the Pharisees inquired most eagerly After him, what; will he not come unto the Feast? his presence immediately took off those suspicions,
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and told them, and all the World, that his Principle was Conformity; he kept the Feast of Dedication, though of humane institution; this being an argument, both of his innocence and his Piety, that he could thus defend and plead for himself to the very last, that he was daily in the Temple, and in the Synagogues; and that in secret he had said nothing: But then, where his Person was in the least concerned, there his Moderation was conspicuous;
and told them, and all the World, that his Principle was Conformity; he kept the Feast of Dedication, though of humane Institution; this being an argument, both of his innocence and his Piety, that he could thus defend and plead for himself to the very last, that he was daily in the Temple, and in the Synagogues; and that in secret he had said nothing: But then, where his Person was in the least concerned, there his Moderation was conspicuous;
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and have made him a King; he never rode in Triumph, but once, and then it was to his Passion; and at the same time when he owned himself to be the King of Israel, he publickly professed,
and have made him a King; he never road in Triumph, but once, and then it was to his Passion; and At the same time when he owned himself to be the King of Israel, he publicly professed,
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true, he was Crowned, but with Thornes, the Sceptre in his hand was a Reed, the Purple Robe upon him, was the Robe of shame, his humility was his greatest honour, his Cross was his Throne, the Proclamation of his Majesty was at Golgotha, and whatsoever truth might be in the Title, St. Mar. 15.26. The Inscription over his head, is styled his Accusation written, Jesus of Nazareth the King of the Jews:
true, he was Crowned, but with Thorns, the Sceptre in his hand was a Reed, the Purple Robe upon him, was the Robe of shame, his humility was his greatest honour, his Cross was his Throne, the Proclamation of his Majesty was At Golgotha, and whatsoever truth might be in the Title, Saint Mar. 15.26. The Inscription over his head, is styled his Accusation written, jesus of Nazareth the King of the jews:
And thus I have done with the first thing I proposed to you, What this Moderation is, that so we be not mistaken about it in our selves? Your, or Our Moderation, it is no Indifferent luke-warmness; and here I have made a search into the signification of the Word, into the Recommendation of the vertue, as it doth consist with those other Apostolical Admonitions given to these Philippians, throughout the whole Epistle;
And thus I have done with the First thing I proposed to you, What this Moderation is, that so we be not mistaken about it in our selves? Your, or Our Moderation, it is no Indifferent lukewarmness; and Here I have made a search into the signification of the Word, into the Recommendation of the virtue, as it does consist with those other Apostolical Admonitions given to these Philippians, throughout the Whole Epistle;
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and into the Example proposed to our imitatirn, our Blessed Saviour being a pattern as of Meekness, so of Integrity: thus, let our Moderation be known,
and into the Exampl proposed to our imitatirn, our Blessed Saviour being a pattern as of Meekness, so of Integrity: thus, let our Moderation be known,
as was his, not in a dispensation, or relaxation from our Duty, but in the personal circumstances and occurrencies of our Lives or Deaths; the Lord is at hand:
as was his, not in a Dispensation, or relaxation from our Duty, but in the personal Circumstances and occurrences of our Lives or Death's; the Lord is At hand:
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Though the injunction is, that it should be known unto all men, yet it is not said, at all times: And here, in the first place, we are to be careful, that in our Moderation, there be no Affection, lest it degenerate into flattery and hypocrisie; it is indeed to be seen of men, not that we,
Though the injunction is, that it should be known unto all men, yet it is not said, At all times: And Here, in the First place, we Are to be careful, that in our Moderation, there be no Affection, lest it degenerate into flattery and hypocrisy; it is indeed to be seen of men, not that we,
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our Moderation is to be exerted, just as our Almes are to be dispenced, not with a Trumpet sounding before us, that men may have our good nature in admiration;
our Moderation is to be exerted, just as our Alms Are to be dispensed, not with a Trumpet sounding before us, that men may have our good nature in admiration;
To appear all things unto all men to gain the more, is not a vertue for every one to be trusted with, it seems fit only for an Apostle to practice, who, in his whole Ministration is more immediately assisted and directed by the Spirit of God;
To appear all things unto all men to gain the more, is not a virtue for every one to be trusted with, it seems fit only for an Apostle to practice, who, in his Whole Ministration is more immediately assisted and directed by the Spirit of God;
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and this practice of his too, if we rightly consider it, was only in such circumstances wherein the Doctrine of Christianity was like to suffer, or be promoted according to the more or less wary Dispensation of it, betwixt Mosaical Judaism, and Philosophical Gentilism; and therefore we find the same Apostle, when he with-stood St. Peter to the face,
and this practice of his too, if we rightly Consider it, was only in such Circumstances wherein the Doctrine of Christianity was like to suffer, or be promoted according to the more or less wary Dispensation of it, betwixt Mosaical Judaism, and Philosophical Gentilism; and Therefore we find the same Apostle, when he withstood Saint Peter to the face,
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That what ever mis-apprehensions some might have of him, or mis-constructions they did put upon his Practices, he did not in the least build again the things which he had destroyed,
That what ever misapprehensions Some might have of him, or misconstructions they did put upon his Practices, he did not in the least built again the things which he had destroyed,
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But now, the Gospel is so far propagated, that as soon as we are come into the World, our Names are given up to Christ in Baptisme, and with our first Milk we may suck in the Principles of Godliness, being weaned from our Mothers Papps, we are sent unto the Churches Breasts of consolation, The Scriptures of God, which are able to make us wise unto Salvation,
But now, the Gospel is so Far propagated, that as soon as we Are come into the World, our Names Are given up to christ in Baptism, and with our First Milk we may suck in the Principles of Godliness, being weaned from our Mother's Paps, we Are sent unto the Churches Breasts of consolation, The Scriptures of God, which Are able to make us wise unto Salvation,
hence we may suck the sincere Milk of the Word, and grow thereby, and whatsoever variety of Perswasions there be now in Religion, they do not proceed from our different estate, before our receptation of it,
hence we may suck the sincere Milk of the Word, and grow thereby, and whatsoever variety of Persuasions there be now in Religion, they do not proceed from our different estate, before our receptation of it,
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but from the different interests of Parties so and so affected under its Administration, having espoused a quarrel, they are too tenacious of it, they are unwilling to to fore-go what they have eagerly maintained:
but from the different interests of Parties so and so affected under its Administration, having espoused a quarrel, they Are too tenacious of it, they Are unwilling to to forego what they have eagerly maintained:
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herein therefore, is to be the great expression of our Moderation, that we stand fast to the profession of our Faith, and hold it peaceably in the Ʋnity of the Church;
herein Therefore, is to be the great expression of our Moderation, that we stand fast to the profession of our Faith, and hold it peaceably in the Ʋnity of the Church;
of some, we must have compassion, making a just, and an equal difference; and others, we must endeavour to save with fear, pulling them out of the fire;
of Some, we must have compassion, making a just, and an equal difference; and Others, we must endeavour to save with Fear, pulling them out of the fire;
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and yet all the while we must be careful, that we keep a strict watch over our selves, hating the Garment whech is but spotted with the Flesh, St. Judes Epist. v. 22.23.
and yet all the while we must be careful, that we keep a strict watch over our selves, hating the Garment whech is but spotted with the Flesh, Saint Jude's Epistle v. 22.23.
and of a sober Mind: Gal. 6.1. Do we see any that is overtaken with a fault? herein consists our Christian Moderation, that we consider our selves, lest that we also be tempted;
and of a Sobrium Mind: Gal. 6.1. Do we see any that is overtaken with a fault? herein consists our Christian Moderation, that we Consider our selves, lest that we also be tempted;
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NONLATINALPHABET. Moderation is a kind of holy Philanthropie, by which, abstracting some particular respects, not so acceptable unto our selves, we can prosecute all with whom we have occasion to converse, with love,
. Moderation is a kind of holy Philanthropy, by which, abstracting Some particular respects, not so acceptable unto our selves, we can prosecute all with whom we have occasion to converse, with love,
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and yet for all this, every one of us must faithfully abide in that Calling wherein he is Called in the Lord, watching thereunto with all Diligence and Perseverance.
and yet for all this, every one of us must faithfully abide in that Calling wherein he is Called in the Lord, watching thereunto with all Diligence and Perseverance.
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yet I say, though this Grace is so universally, so impartially to be made manifest unto all, there are mollisma tempora, certain times and seasons, in which it is most amiable,
yet I say, though this Grace is so universally, so impartially to be made manifest unto all, there Are mollisma tempora, certain times and seasons, in which it is most amiable,
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the present circumstances are to be consulted seriously, least our Moderation do degenerate into a sordid and a sneaking compliance; an Holy Zeal must sometimes have its perfect work,
the present Circumstances Are to be consulted seriously, lest our Moderation do degenerate into a sordid and a sneaking compliance; an Holy Zeal must sometime have its perfect work,
if not laid aside, yet so managed, as if they were altogethar needless and to no purpose, the Moderate Man may mourn in secret, and by his silence, at such a time manifests his prudence; because it is an evil time;
if not laid aside, yet so managed, as if they were altogethar needless and to no purpose, the Moderate Man may mourn in secret, and by his silence, At such a time manifests his prudence; Because it is an evil time;
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nor ashamed of that which some count madness and folly, that we are neither to be complemented by the sly Polititian, nor Hectored by the prophane Atheist out of that Faith which we have professed, and wherein we stand:
nor ashamed of that which Some count madness and folly, that we Are neither to be Complemented by the sly Politician, nor Hectored by the profane Atheist out of that Faith which we have professed, and wherein we stand:
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when we count it all joy, that for righteousness sake, we are evil thought of, or evil spoke of, when we are not over-sollicitous of every ones good word;
when we count it all joy, that for righteousness sake, we Are evil Thought of, or evil spoke of, when we Are not over-solicitous of every ones good word;
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and though the Moderate Man walks circumspectly, not as a fool, but as wise, endeavouring to approve himself to the Consciences of those, with whom he has to do,
and though the Moderate Man walks circumspectly, not as a fool, but as wise, endeavouring to approve himself to the Consciences of those, with whom he has to do,
Third and Last thing propounded (to wit) How the Coming of Christ, either in the Flesh, or to Judgment, is an Argument to us, to improve this Grace of Moderation? The Lord is at hand;
Third and Last thing propounded (to wit) How the Coming of christ, either in the Flesh, or to Judgement, is an Argument to us, to improve this Grace of Moderation? The Lord is At hand;
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even the Man Christ Jesus; and the Apostle doth in another place joyn both these together; (to wit) that the consideration of Christs first Coming should have this effect upon us, that we live in a continual expectancy of his Second; Tit. 2.11, 12. " The Grace of God which bringeth Salvation hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously,
even the Man christ jesus; and the Apostle does in Another place join both these together; (to wit) that the consideration of Christ First Coming should have this Effect upon us, that we live in a continual expectancy of his Second; Tit. 2.11, 12. " The Grace of God which brings Salvation hath appeared unto all men, teaching us, that denying ungodliness and worldly Lustiest, we should live soberly, righteously,
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we might indeed sometime have been foolish, deceived by, and deceiving one another, Status Naturae status Belli, in this sense, we were by Nature the Children of Wrath;
we might indeed sometime have been foolish, deceived by, and deceiving one Another, Status Naturae status Belli, in this sense, we were by Nature the Children of Wrath;
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and this is that which we must Persevere in, since we have believed on God, that we be alwayes careful to maintain good works, and those, such which are not in the least Destructive, but every way profitable unto men; let every one, that nameth the Name of Christ Jesus our Lord, depart from all iniquity.
and this is that which we must Persevere in, since we have believed on God, that we be always careful to maintain good works, and those, such which Are not in the least Destructive, but every Way profitable unto men; let every one, that names the Name of christ jesus our Lord, depart from all iniquity.
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and this is our Happiness consequential hereupon, that being delivered from our Ghostly, and our carnal Enemies, we may serve God without fear, in holiness and righteousness before him all the daies of our lives;
and this is our Happiness consequential hereupon, that being Delivered from our Ghostly, and our carnal Enemies, we may serve God without Fear, in holiness and righteousness before him all the days of our lives;
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this was the Angelical Hymn at his Birth, that as his coming into the World, was Glory to God in the highest, so it was in Earth Peace, NONLATINALPHABET,
this was the Angelical Hymn At his Birth, that as his coming into the World, was Glory to God in the highest, so it was in Earth Peace,,
and good will towards Men: nay further, that our Love upon this occasion might be raised to its due pitch, those words are not unfitly rendered by the Vulgar, In terris pax hominibus bone voluntatis, On earth Peace, unto Men of Good will.
and good will towards Men: nay further, that our Love upon this occasion might be raised to its due pitch, those words Are not unfitly rendered by the vulgar, In terris pax hominibus bone voluntatis, On earth Peace, unto Men of Good will.
and we be puffed up one against another? are we not all of us now Brethren, doubtly dear unto each other, both in the Flesh and in the Lord? or rather, in the Lord, who was made Flesh?
and we be puffed up one against Another? Are we not all of us now Brothers, doubtly dear unto each other, both in the Flesh and in the Lord? or rather, in the Lord, who was made Flesh?
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& in this chiefly was his humility conspicuous, in that he confessed and he denyed it not, that He, though the Son of Man, and so the first born of the whole Creation, came not to be Ministred unto, but to Minister, and to give his Life a Ransome for many:
& in this chiefly was his humility conspicuous, in that he confessed and he denied it not, that He, though the Son of Man, and so the First born of the Whole Creation, Come not to be Ministered unto, but to Minister, and to give his Life a Ransom for many:
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And are not we likewise to tread in his steps? is not this the Lesson which hence we are to take out, that the greatest amongst us, be in all good and vertuous offices,
And Are not we likewise to tread in his steps? is not this the lesson which hence we Are to take out, that the greatest among us, be in all good and virtuous Offices,
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all enmity was slain, when he hung upon the Cross, though bleeding and dying, he was the Prince of Peace; herein the love of God toward man appeared, in that while we were yet sinners and enemies, Christ died for us;
all enmity was slave, when he hung upon the Cross, though bleeding and dying, he was the Prince of Peace; herein the love of God towards man appeared, in that while we were yet Sinners and enemies, christ died for us;
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the Legacy that he left us, the Boon that he procured for us, was Love and Peace; he could not die till he had expressed his Charity to the worst of his enemies, pitying their ignorance,
the Legacy that he left us, the Boon that he procured for us, was Love and Peace; he could not die till he had expressed his Charity to the worst of his enemies, pitying their ignorance,
what shall I say? To observe the strange animosities and fewds, the contrivances and intreigs of Malice and of anger, by what arts they are industriously promoted,
what shall I say? To observe the strange animosities and feuds, the contrivances and intreigs of Malice and of anger, by what arts they Are industriously promoted,
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and wickedly fomented, even amongst those, who yet profess their Faith and Hope in one and the same Saviour, would make a man sometimes sadly to conclude, that such men are so desperately at variance amongst themselves, that they are loth to be reconciled in Heaven it self;
and wickedly fomented, even among those, who yet profess their Faith and Hope in one and the same Saviour, would make a man sometime sadly to conclude, that such men Are so desperately At variance among themselves, that they Are loath to be reconciled in Heaven it self;
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Secondly, Christ coming to Judgment, to take vengeance of all ungodly sinners for their wicked deeds, which they have ungodlily committed, is an argument unto us, that if we would then behold our Lord in Righteousness,
Secondly, christ coming to Judgement, to take vengeance of all ungodly Sinners for their wicked Deeds, which they have ungodlily committed, is an argument unto us, that if we would then behold our Lord in Righteousness,
First, In a particular Judgment; that is, the Lord is at hand, to visit upon the City Jerusalem all her iniquities, whose sad Desolation was to be, not only a fore-runner, but a clear Type of the last dreadful Doom: And this is the Paraphrase which the most litteral and verbal Interpreters of the New Testament-Text doe give upon this,
First, In a particular Judgement; that is, the Lord is At hand, to visit upon the city Jerusalem all her iniquities, whose sad Desolation was to be, not only a forerunner, but a clear Type of the last dreadful Doom: And this is the paraphrase which the most literal and verbal Interpreters of the New Testament-Text do give upon this,
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and the like expressions scattered and dispersed, especially, throughout 〈 ◊ 〉 Epistolical writings. Christ had fore-told the Destruction, both of the City, and the Temple;
and the like expressions scattered and dispersed, especially, throughout 〈 ◊ 〉 Epistolical writings. christ had foretold the Destruction, both of the city, and the Temple;
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and this was the expectation of the Christians, looking for the accomplishment of that Prophecie, assuring them, that true was the word which their Lord had spoken,
and this was the expectation of the Christians, looking for the accomplishment of that Prophecy, assuring them, that true was the word which their Lord had spoken,
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this therefore being the general expectation of the New Converts unto Christianity amongst the Gentiles; that Jerusalem's extirpation was nigh at hand, and that their Destruction was to be a day of Retribution, wherein God would recompence unto the People of the Jews, all those injuries and Persecutions which they had raised against Christ and his Apostles, in the Plantation of the Gospel; When you see these things come to pass, lift up your heads with joy (said our Saviour) for the day of your Redemption draweth nigh;
this Therefore being the general expectation of the New Converts unto Christianity among the Gentiles; that Jerusalem's extirpation was High At hand, and that their Destruction was to be a day of Retribution, wherein God would recompense unto the People of the jews, all those injuries and Persecutions which they had raised against christ and his Apostles, in the Plantation of the Gospel; When you see these things come to pass, lift up your Heads with joy (said our Saviour) for the day of your Redemption draws High;
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that is, in the Letter, you shall be Redeemed, not unlike Israel of old, from Egypt and the House of Bondage, God shall render tribulation to those that trouble you,
that is, in the letter, you shall be Redeemed, not unlike Israel of old, from Egypt and the House of Bondage, God shall render tribulation to those that trouble you,
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though they have been violent enemies, and cruel, bitter Persecutors, for the Lord, in his particular judgment to the City and Nation of the Jews, which they all so much look for, is even now at hand.
though they have been violent enemies, and cruel, bitter Persecutors, for the Lord, in his particular judgement to the city and nation of the jews, which they all so much look for, is even now At hand.
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for an example of terrour, and astonishment to the world round about us, suffering in the Type, and the Representation of it, the Vengeance of Eternal Fire? surely,
for an Exampl of terror, and astonishment to the world round about us, suffering in the Type, and the Representation of it, the Vengeance of Eternal Fire? surely,
and wicked speaking, let every one put to his helping hand, that so the City may once more be called Bethlehem, an House of Bread, because of the Shew-bread, even the Bread of our God, continually to be offered up, and dispenced in it;
and wicked speaking, let every one put to his helping hand, that so the city may once more be called Bethlehem, an House of Bred, Because of the Shewbread, even the Bred of our God, continually to be offered up, and dispensed in it;
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for, unless such be our Moderation, and it be made known unto all men, we have just cause to fear, that our God is still at hand, his hand, not turned away from us,
for, unless such be our Moderation, and it be made known unto all men, we have just cause to Fear, that our God is still At hand, his hand, not turned away from us,
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Second and last observable, that the coming of Christ to judgment, as it shall be a General, Ʋniversal, and a Final Doom, is an argument unto us, that our Moderation be known unto all men:
Second and last observable, that the coming of christ to judgement, as it shall be a General, Ʋniversal, and a Final Doom, is an argument unto us, that our Moderation be known unto all men:
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So that, what the Apostle useth in another Place, as a Motive to constancy in the Faith, is here an incitement to Unity and to Peace in Conversation; 2 Thess, 2.1. We beseech you, Brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that you be not soon shaken in your Mind;
So that, what the Apostle uses in Another Place, as a Motive to constancy in the Faith, is Here an incitement to Unity and to Peace in Conversation; 2 Thess, 2.1. We beseech you, Brothers, by the coming of our Lord jesus christ, and by our gathering together unto him, that you be not soon shaken in your Mind;
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yea, and by the same coming of our Lord Jesus Christ, by the same collection of the Saints together in one unto him, we beseech you Brethren, be pitiful, be courteous:
yea, and by the same coming of our Lord jesus christ, by the same collection of the Saints together in one unto him, we beseech you Brothers, be pitiful, be courteous:
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and so do, as those who shall be judged by a Law, that so the Law by which we shall be judged, may be to us, what really it is in it self, a Law of Liberty; — A Law of Liberty, when we shall be delivered from our earthly Prisons,
and so do, as those who shall be judged by a Law, that so the Law by which we shall be judged, may be to us, what really it is in it self, a Law of Liberty; — A Law of Liberty, when we shall be Delivered from our earthly Prisons,
The Constitutions of our Church oblige us to begin that solemnity with a Sacrament, and that is a feast of Love: again, our Moderation, let it be known,
The Constitutions of our Church oblige us to begin that solemnity with a Sacrament, and that is a feast of Love: again, our Moderation, let it be known,
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is not this the Feast which God has chosen, to deal our Bread unto the hungry, to give gifts unto the poor, a portion to six and to seven, to have our hearts and our hands open to the needy, not to throw away that substance which God has given us by the shaking of our elbows.
is not this the Feast which God has chosen, to deal our Bred unto the hungry, to give Gifts unto the poor, a portion to six and to seven, to have our hearts and our hands open to the needy, not to throw away that substance which God has given us by the shaking of our elbows.
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yet let the World see, that we can be Moderate; let the B. Sacrament which we shall receive upon the first day, be a restraint upon us, that we run not out to excess in any of the rest:
yet let the World see, that we can be Moderate; let the B. Sacrament which we shall receive upon the First day, be a restraint upon us, that we run not out to excess in any of the rest:
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whatever therefore may be the Ecstatical raptures, either of serious Melancholy, or profuse Joy, let us be careful that they do not degenerate either into Prophaneness, or Enthusiasme, a Moderation betwixt both will do well;
whatever Therefore may be the Ecstatical raptures, either of serious Melancholy, or profuse Joy, let us be careful that they do not degenerate either into Profaneness, or Enthusiasm, a Moderation betwixt both will do well;
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that so, neither a morose reservedness, a grim presciseness on the one hand, a debauched licentiousness, a drolling rude Atheisme on the other, do transport us to do those things which are not convenient:
that so, neither a morose reservedness, a grim presciseness on the one hand, a debauched licentiousness, a drolling rude Atheism on the other, do transport us to do those things which Are not convenient:
the Feast shall be no sooner over, but the Church will call us to Sorrow, Mourning, and Penance, Oh! that we could be sober and watchful, that the reckonings betwixt God,
the Feast shall be no sooner over, but the Church will call us to Sorrow, Mourning, and Penance, Oh! that we could be Sobrium and watchful, that the reckonings betwixt God,
the Feast, we see, is ushered in with the Apprehensions of future judgment; let therefore our Celebration of the first Coming of Christ, in the time of this Mortal Life, in great Humility, be no other than our pious,
the Feast, we see, is ushered in with the Apprehensions of future judgement; let Therefore our Celebration of the First Coming of christ, in the time of this Mortal Life, in great Humility, be no other than our pious,
that so this may be the result of all our pious Festivals, and Festival Solemnities, especially this of the Nativity, Christ, as it were New-borne, formed in us,
that so this may be the result of all our pious Festivals, and Festival Solemnities, especially this of the Nativity, christ, as it were Newborn, formed in us,
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and we Regenerate, and Born again to him, and so this to be unto us, the Hope of Glory, whilst our fruit is unto Holiness, The end of all will be Everlasting Life: Thus our Blessed Apostle has backed his advice in the Text with a Promise; Let your Moderation be known unto all Men;
and we Regenerate, and Born again to him, and so this to be unto us, the Hope of Glory, while our fruit is unto Holiness, The end of all will be Everlasting Life: Thus our Blessed Apostle has backed his Advice in the Text with a Promise; Let your Moderation be known unto all Men;
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ver. 7. And the Peace of God which passeth all understanding, shall keep your Hearts and Minds, through Christ Jesus our Lord, who is the Prince of our Peace, who with the Father of all Mercy, and the Holy Ghost the Eternal Comforter, Liveth and Reigneth One God, even the God of Consolation, now and ever;
for. 7. And the Peace of God which passes all understanding, shall keep your Hearts and Minds, through christ jesus our Lord, who is the Prince of our Peace, who with the Father of all Mercy, and the Holy Ghost the Eternal Comforter, Lives and Reigneth One God, even the God of Consolation, now and ever;
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